LIBRARY  Or  no:*  rjN 


1 


THEOLOGICAL  SEMINARY 


BS2419  T247 

Taylor,  William  M.  (William  Mackergo), 

1829-1895. 


I  tlo. 


BY  REV.  WILLIAM  M.  TAYLOR,  D.D.,  LLD. 


LIMITATIONS  OF  LIFE,  and  other  Sermons. 
With  a  fine  portrait  on  steel,  of  the  author. 
Crown  octavo,  cloth.     Fourth  Edition $1.75 

CONTRARY  WINDS,  and  other  Sermons.  Crown 

octavo,  cloth.      Third  Edition 1.75 

THE  PARABLES  OF  OUR  SAVIOUR  expound- 
ed and  illustrated.    4lh Edition, Cr.  8vo,  cloth.  1.75 

THE  MIRACLES  OF  OUR  SAVIOUR  expounded 

and  illustrated.    Crown  octavo,  cloth 1.75 

LIFE  OF  JOHN  KNOX.  With  a  fine  portrait  on 
steel,  from  a  p  luting  of  Lord  Somerville's. 
1  vol.    12mo.    Second  Edition 1 .25 

*#*  Any  of  the  above  sent  by  mail,  postpaid,  to  any  part  of  the 
United  States  or  Canada,  on  receipt  of  price  by 

A.  O.  ARMSTRONG  &  SON,  New  York. 


-A 


THE 


APR  16  1964 


<^ 


MIRACLES    OF    OUR    SAYIOUR 


EXPOUNDED  AND  ILLUSTRATED 


/ 


BY 


WILLIAM  M.  TAYLOE,  D.  D.,  LL.D., 

PASTOR  OF  THE  BROADWAY  TABERNACLE,  NEW  YORK  CITY. 


NEW  YORK 
A.    C.    AEMSTRONG    &    SON 

1890 


Copyright,  1890, 
By  a.  C.  ARMSTRONG  &   SON, 


PREFACE. 


The  generous  receiDtion  given  to  my  book  on  the  Para- 
bles, has  encouraged  me  to  issue  this  companion  volume 
on  the  Miracles  of  our  Saviour,  the  rather,  as  there  seemed 
to  be  room  for  a  fresh  treatment  of  these  suggestive 
themes.  The  "  Notes  "  of  Trench,  like  everything  which 
came  from  their  author's  hand,  are  able,  thorough,  scholarly, 
and  will  always  hold  a  very  high  place  in  the  estimation  of 
students.  But  the  homiletic  element  in  them  is  meagre, 
and  in  these  days,  when  the  question  how  to  turn  biblical 
subjects  to  the  best  account,  in  the  pulj)it,  for  the  meeting 
of  the  necessities  of  our  modern  life,  is  attracting  so  much 
attention,  there  is  a  call  for  something  more  direct  and 
practical  than  the  archbishop  has  suj)plied.  The  recent 
volume  of  Professor  Laidlaw,  of  Edinburgh,  is  evidence  of 
that  call  and  will  do  much  to  meet  it;  but  before  it  was  is- 
sued the  manuscript  of  the  following  pages  had  passed  out 
of  my  hands,  and  arrangements  had  been  made  for  their 
publication.  On  such  a  subject,  however,  there  is  no  com- 
petition, but  only  co-operation  between  brethren. 

My  aim  throughout  has  been  expository  and  practical 


iv  PREFACE, 

rather  than  apologetic.  What  appeared  to  be  needful  in 
the  latter  department  I  have  put  into  the  introductory 
chapter,  but  in  the  remainder  of  the  book  I  have  given 
more  prominence  to  the  parabolic  teaching  of  the  Miracles 
as  "signs,"  than  to  their  reality  and  evidential  value  as  works 
of  Divine  power.  Those  who  saw  them  performed  might  be 
most  impressed  by  the  latter,  but  to  us  now  the  former  has 
become  their  most  interesting  feature  and  we  have  come  to 
regard  them  as  forming  themselves  a  part  of  the  Eevelation 
which  at  first  they  introduced  and  endorsed.  We  do  not 
fully  interpret  them,  unless  we  take  this  part  of  their  sig- 
nificance into  account,  and  therefore  it  has  been  my  object 
to  view  each  as  an  illustration  in  the  department  of  nature 
of  some  feature  of  the  Divine  operation  in  the  domain  of 
grace.  That  which  some  desj)ise  as  spirituaHzing,  is  in 
truth  only  a  fuller  exposition. 

I  have  not  attempted  any  classification  of  the  Saviour's 
miracles,  because  after  Westcott,  that  is  quite  unnecessary, 
and  because,  taking  each  just  as  it  comes  and  putting  it  in 
its  own  surroundings  we  get  a  fuller  view  of  its  teaching 
than  we  could  otherwise  obtain. 

Let  me  only  add,  that  such  as  it  is,  I  lay  the  work  "  at 
the  feet  of  Jesus,"  praying  that  he  may  bless  it  to  the  edifi- 
cation and  strengthening  of  every  reader. 

Wm.  M.  Taylor. 
5  West  35th  Street,  New  Yokk. 


CONTENTS. 


CHAPTER  PAGE 

Introductory  i 

I.   THE    BEGINNING    OF    MIRACLES    AT    CANA 

OF   GALILEE 28 

XL   THE   HEALING   OF   THE   NOBLEMAN'S   SON  .      46 

III.  THE     FIRST      MIRACULOUS      DRAUGHT      OF 

FISHES 60 

IV.  THE   HEALING   OF   THE   DEMONIAC    IN   THE 

SYNAGOGUE 73 

V.   THE   HEALING  OF  SIMON  PETER'S  MOTHER- 
IN   LAW 86 

VI.    A   SUNSET   SCENE   IN   CAPERNAUM  ....  98 

VII.   THE   CLEANSING   OF   THE   LEPER     .      .      .      .  IIO 

VIII.   THE   CURE   OF   THE   PARALYTIC 122 

IX.   THE     IMPOTENT     MAN     AT    THE    POOL     OF 

BETHESDA I34 

X.   THE   MAN  WITH    THE   WITHERED    HAND.      .  I48 
XI.   THE   HEALING   OF   THE   CENTURION'S    SER- 
VANT   161 

XII.  THE    RAISING    OF    THE    WIDOW'S    SON    AT 

NAIN 174 

XIII.  CURES  OF  THE  DEAF   AND   DUMB  .      .      .      .  187 

V 


vi  CONTENTS. 

XIV.   THE  STILLING   OF  THE   TEMPEST.      .      .      ,202 
XV.   THE   HEALING  OF   THE  GADARENE  DEMO- 
NIAC  212 

XVI.   THE   RAISING   OF  JAIRUS'  DAUGHTER    .      .    23O 
XVII.   THE     HEALING      OF     THE     WOMAN     WHO 

TOUCHED   THE   GARMENT 243 

XVIII.    TWO  MIRACLES   ON   THE    BLIND    ....    256 

XIX.   THE   FEEDING   OF   THE   FIVE   THOUSAND  .    268 

XX.    CHRIST   WALKING  UPON   THE  WATERS.      .    282 

XXI.   THE   SYRO-PHCENICIAN   WOMAN    .      .      .      .295 

XXII.    THE   FEEDING   OF   THE   FOUR  THOUSAND.    307 

XXIII.  THE   DEMONIAC    BOY 319 

XXIV.  THE   COIN    FOUND   IN   THE   FISH  .      .      .      .331 
XXV.   THE   TEN   LEPERS 343 

XXVI.    THE    OPENING    OF    THE   EYES   OF   A   MAN 

BORN   BLIND ,      ,      .      .    355 

XXVII.   THE    RAISING    OF     LAZARUS     FROM     THE 

DEAD •   . 371 

XXVIII.   SABBATH   DAY   MIRACLES 387 

XXIX.   THE   OPENING   OF   THE   EYES    OF    BARTI-       • 

M.-EUS o      .      .      .      .      .  400 

XXX.   THE  WITHERING  OF   THE  FRUITLESS  FIG- 
TREE ...   413 

XXXI.   THE   HEALING  OF  THE  EAR  OF  MALCHUS.   426 
XXXII.   THE   SECOND   MIRACULOUS   DRAUGHT    OF 

FISHES    .      c      .........      „  438 


THE  MIRACLES  OF  OUR  SAVIOUR. 


I. 

INTRODUCTORY. 

'*Te  .We?i  of  Israel,  hear  these  words;  Jesus  of  JVaz- 
areth,  a  man  approved  of  God  anionff  you  by  mh'acleSj 
and  wonders,  and  signs,  which  God  did  by  him  in  the 
midst  of  you,  as  ye  yourselves  also  A^now.-'^—Acvs  ii.  22. 

In  entering  upon  a  series  of  discourses  on  the  records 
of  the  miracles  of  our  Lord  Jesus  Christ  which  we  find 
in  the  gospel  narratives,  some  preliminary  matters  have 
to  be  considered.^  My  object  in  these  discourses  will  be 
mainly  exegetic  and  practical,  rather  than  apologetic,  yet 
we  cannot,  especially  in  these  days,  forget  that  the  miracles 
of  the  New  Testament  are,  by  many,  regarded  as  a  serious 
hindrance  to  their  acceptance  of  its  truth,  and  so  it  is 
not  possible  to  enter  upon  their  study  without  taking 
notice  of  the  objections  which  have  been  brought  against 
them.  But  first  let  us  clearly  set  before  you  the  place 
which  an  investigation  into  the  possibility  and  credibility 
of  the  gospel  miracles  occupies  in  the  order  of  our  exami- 
nation into  the  evidences  of  Christianity.  It  is  often  al- 
leged that  the  defenders  of  the  faith  are  guilty  of  disingen- 
uousness,  inasmuch  as  at   one  time   they  use  the  inspira- 

*Fora  fuller  treatment  of  the  Avliole  subject  discussed  in  this 
lecture,  see  the  author's  "  The  Gospel  Miracles  in  Their  Relation  to 
Christ  and  Christianity."    Randolph  Sc  Co.,  New  York. 

1 


2  THE  MIRACLES  OF  OUR  SAVIOUR. 

tion  and  authority  of  Scripture  for  the  purpose  of  prov- 
ing the  reality  of  the  miracles ;  while    at    another,  they 
employ  the  reality  of  tlie  miracles  for  the  purpose  of  es- 
tablishing   the   inspiration    and    authority    of  Scripture. 
But  this  is  not  the  case.     Here  is  the  order  of  our  enquiry. 
Taking    up  these   ancient    books,  just  as   we  would  any 
other  productions,  the  first  question  that  faces  us    is,  by 
whom  Avere  they  written  %     The   next,  at   what  date  was 
each  composed  %  and  the  next,  have    they  come  down   to 
us  as  their   authors   wrote  them.       Then    having    settled 
these  questions,    as  far  as    possible,  there    emerges    this 
enquiry  :  are  they  credible  records  of  actual  occurrences! 
And  it  is  at  this  point  that  the  discussion  over  the  miracles 
begins.     Objectors  allege  that   the   very    presence  of  the 
records  of  miracles   in  the  gospel    narratives    gives  a  le- 
gendary character  to  them  and  takes  them  out  of  the  cate- 
gory  of  veritable    history  5  and    defenders  contend    that 
though  miracles  be  apparently  inconsistent  with  the  unifor- 
mity of  the  operation  of  what  are  called  natural  laws,  and 
with  the  common  and   ordinary  experience   of  men,  yet 
their  performance  by  such  an  one  as  Jesus  Christ  approved 
himself  to  be,  is  fully  in  accord  with  the  fitness  of  things, 
and  has  been  so  established  by  the  weightiest  testimony, 
that  it  does  not  take  away  from  the  general  trustworthi- 
ness of  the  narratives  in  which  they  are  described. 

Before  we  go  further,  therefore,  we  have  to  settle  which 
of  these  assertions  is  correct,  that  is  to  say,  we  have  to 
determine  whether  these  miracles  were  real  or  not.  Then, 
supposing  that  we  come  to  the  conclusion  that  they  were 
real,  the  next  question  is  :  what  do  these  miracles  say 
regarding  the  person  and  mission  of  Him  by  whom  they 
were  performed  ?  Thus  there  is  no  such  vicious  circle 
followed  by  us  as  the  assailants  of  the  gospel  allege,  but 
a  strictly  logical  process  is  carried  on,   and   each   subject 


II^TRODUCTORY.  3 

of  investigation  comes  naturally  in  the  place  which  prop- 
erly and  of  right  belongs  to  it.  But  Ave  cannot  fairly  be 
called  to  settle  all  of  those  questions  when  we  are  dealing 
with  one,  and  so  here  I  must  be  allowed  to  assume  as 
having  beeai  already  proved,  that  the  four  gospels  wera 
written  by  the  men  whose  names  they  bear,  that  they  were 
in  existence  before  the  close  of  the  first  century,  and  that 
they  are  to-day  in  our  hands  substantially  as  they  were 
when  they  came  from  those  of  their  authors. 

Now  with  these  things  held  as  proved,  let  us  open  the 
New  Testament  and  see  if  from  what  it  contains  we 
can  work  our  way  to  the  definition  of  a  miracle.  In  his 
sermon  on  the  day  of  Pentecost  Peter  describes  the  Lord 
Jesus  to  his  hearers,  as  "  a  man  approved  of  God  among 
them  by  miracles,  and  wonders  and  signs,  which  God  did 
by  him  in  the  midst  of  you,  as  ye  yourselves  also  know," 
or  as  the  revisers  have  more  exactly  rendered  the  words, 
"  a  man  approved  of  God  unto  you,  by  mighty  works," 
(or  as  they  have  it  in  the  margin,  powers,)  "  and  wonders 
and  signs  which  God  did  by  him  in  the  midst  of  you."  Here 
you  observe  are  three  terms  descriptive  of  one  and  the  same 
kind  of  effects.  The  first  (dvi-a/neig)  signifies  powers 
and  looks  specifically  to  the  agency  by  which  they  were 
produced,  an  agency  defined  exactly  in  the  words  "  which 
God  did  by  him  in  the  midst  of  you."  The  second  {rtpara) 
denotes  wonders,  and  has  regard  to  the  state  of  mind  pro- 
duced on  the  spectator  by  the  sight  of  them.  They 
were  of  such  a  nature,  so  entirely  out  of  the  connnon  course 
of  things,  and  so  thoroughly  transcending  merely  human 
powers  that  the  beholders  of  them  Avere  astonished  at 
them.  The  third  (fff/jueia),  signs,  has  particular  reference 
to  their  significance  as  being  tlie  seals  by  which  God  au- 
thenticated him  who  wrought  them  ;  and  as  being  them- 
selves also  a  symbolical  or  pai'abolical  part  of  the  revelation 


4  THE  MIRACLES  OF  OUR   SAVIOUR. 

whicli  he  brought  to  men.  A  fourth  term  descriptive  of 
the  miracles  occurs  only  in  the  gospel  by  John  and  there 
always  on  the  lips  of  the  Lord  Jesus  himself.  It  is 
{spy a)  "  works,"  as  in  the  saying,  **  though  ye  believe 
not  me,  believe  the  works  :"  and  again  "  if  I  had  not 
done  among  them  works  which  none  other  man  did,  they 
had  not  had  sin."  Taken  in  connection  with  the  emphatic 
assertion  of  the  deity  of  Jesus  Christ,  in  the  opening  sec- 
tion of  John's  gospel,  this  description  of  the  miracles  is 
most  suggestive,  as  indicating  that  what  by  men  were 
regarded  with  wonder  as  indicating  mighty  power, 
were  in  the  estimation  of  the  Lord  himself  simply 
works  requiring  no  more  exertion  at  his  hands  than  that 
which  was  common  or  ordinary  with  him  as  divine. 

Now  what  were  these  doings  of  Christ  that  are  thus 
variously  denominated  ?  They  were  such  as  these  :  the 
stilling  of  a  tempest  by  a  word,  the  healing  of  disease  by 
a  touch  ;  the  raising  of  the  dead  to  life  by  a  command  j  the 
feeding  of  a  multitude  by  the  breaking  to  them  of  five 
loaves  and  two  fishes ;  the  walking  on  the  lake  without 
any  material  support,  and  the  like — all  of  them  works 
which  no  merely  human  power  could  perform,  no  opera- 
tion of  the  laws  of  nature,  so  called,  can  account  for,  and 
no  legerdemain  can  either  counterfeit  or  explain.  Now 
in  these  particulars  regarding  them  coupled  with  the 
words  used  by  Peter,  "  which  God  did  by  him  in  the 
midst  of  you,"  we  have  the  materials  for  a  definition,  and 
so  we  understand  a  miracle  to  be — a  work  out  of  the  us- 
ual sequence  of  secondary  causes  and  effects,  which  can- 
not be  accounted  for  by  the  ordinary  operation  of  these 
causes,  and  which  is  produced  by  the  agency  of  God 
through  the  instrumentality  of  one  who  claims  to  be  his 
representative,  and  in  attestation  of  the  message  which  as 
such  he  brings.     Now  let   us   observe   very  clearly  from 


:nTR  OD  UC  TORY.  5 

this  definition,  that  a  miracle  is  not  a  violation  of  what 
arc  popularly  called  the  laws  of  nature.  If  from  the 
operation  of  precisely  the  same  secondary  causes  an  effect 
entirely  opposite  to  that  invariably  produced  by  them  were 
to  result,  that  would  be  a  violation  of  a  law  of  nature. 
But  a  miracle  is  not  such  an  effect.  It  is  a  work  due  to 
the  introduction  and  operation  of  a  new  cause.  When  a 
boy  throws  a  stone  up  into  the  air  there  is  a  comiter- 
action  of  the  force  of  gravity,  so  far  as  the  stone  for  the 
time  is  concerned  ;  but  there  is  no  violation  of  the  law  of 
gravitation,  for  the  simple  explanation  is,  that  another 
force  generated  in  the  will,  and  exerted  by  the  muscular 
energy  of  the  boy,  has  come  into  operation  and  performed 
its  work,  while  the  force  of  gravity  is  really  as  operative 
as  it  ever  was.  In  like  manner  a  miracle  does  not  violate 
nature  ;  but  is  the  result  of  a  new  force  coming  in,  to  pro- 
duce a  new  effect. 

Neither,  again,  according  to  our  definition,  is  a  miracle 
the  suspension  of  a  law  of  nature.  For  recurring  to 
the  illustration  which  I  have  just  employed,  even  while 
the  stone  thro^m  by  the  boy  was  ascending  into  the  air 
the  force  of  gravity  continued,  and  the  law  of  gravitation 
remained  the  principle  on  which  the  relation  of  bodies  to 
each  other  in  the  universe  is  regulated.  The  suspension 
of  any  law  throughout  the  universe,  even  for  the  briefest 
time,would,  unless  prevented  in  some  way  by  Omnipotence, 
produce  the  most  disastrous  results.  But  a  miracle  is  not 
such  a  suspension.  It  is  the  production  in  a  single  in-- 
stance  of  a  new  effect,  by  the  intervention  in  that 
instance  of  a  new  cause  adequate  to  its  production. 

But  at  this  point  we  are  met  by  two  very  serious  ob- 
jections, which  must  be  answered  and  removed  before  we 
can  go  farther.  It  is  alleged  by  many  in  these  days  that 
such   an  intervention  is  impossible  ;    and  David   Hume 


6  THE   MIRACLES   OF  OUR   SAVIOUR. 

affirmed,  in  liis  day,  that  even  if  such  a  thing  as  a  mira- 
cle could  be  wrought,  it  would  be  impossible  to  prove 
that  it  had  been  performed.  Let  us  look  at  each  of  these 
assertions,  and  the  gi'ounds  on  which  they  are  made. 
First  it  is  affirmed  that  such  an  intervention  of  a  new 
cause,  as  is  implied  in  our  definition  of  a  miracle,  is 
impossible,  inasmuch  as  the  absolute  vmiformity  of  the 
operation  of  the  laws  of  nature  has  been  established 
bj  the  investigations  of  scientific  men.  Now,  I  do  not 
presume  to  deny  the  uniformity  of  the  operation  of  the 
laws  of  nature,  but  I  venture  to  ask  two  questions, 
the  answers  to  wliicli  may  throw  a  flood  of  light  upon 
the  matter  in  hand.  What  in  this  connection  do  we 
mean  by  *'  laws  "  %  and  what  by  "  nature  "  I  What  do  we 
mean  here  by  laws  I  In  his  work  on  ^'  The  Reign  of 
Law,"  the  Duke  of  Argyll  has  enumerated  no  fewer  than 
five  senses  in  which  the  term  "  law  "  is  used  by  good  and 
reputable  writers.  But  for  our  present  purpose  it  will  be 
sufficient  to  distinguish  between  the  two  which  are  most 
commonly  confounded.  In  its  physical  sense  a  law  is  a 
convenient  formula  for  the  expression  of  the  fact  that 
certain  antecedents  are  invariably  followed  by  certain 
consequents.  It  is  thus  a  human  inference  from  the  ob- 
servation of  a  certain  class  of  phenomena,  and  as  Sir  John 
Herschel  long  ago  remarked^  '"''  the  use  of  the  Avord  in 
this  connection  has  relation  to  us  as  imderstanding, 
rather  than  to  the  miiverse  as  obeying  certain  rules." 
They  are,  as  Dr.  James  Martineau  calls  them,  "  nothing 
else  than  bundles  of  facts,"  and  so,  as  every  one  can  see, 
they  have  no  causal  force  in  them.  They  do  not,  they 
cannot  enforce  themselves.  But  laws  in  the  moral  sense 
arc  ordinances  to  be  obeyed ;  and  so  many  are  led  to  in- 
troduce that  principle  of  obligation  Avliicli  has  place  in  its 
meaning  in  the   ethical  dej3artment  into  its  significance 


INTR  OD  UCTORY.  7 

in  the  physioal,  and  thus  make  the  word  denote  ordi- 
nances whicli  nature  is  bound  to  obey.  But,  as  we  have 
just  seen,  this  is  not  the  case.  Tlie  laws  of  nature  are 
simply  the  formulated  expressions  of  the  methods,  so  far  as 
men  have  been  able  to  discover  them,  in  which  the  forces 
in  nature  work.  And  whence  are  these  forces  ?  If  you 
put  the  question  to  science,  she  can  give  no  answer.  But 
in  her  doctrine  of  the  conservation  of  energy,  she  tells  us 
that  the  sum  of  the  actual  and  potential  energies  in  the 
universe  is  a  constant  and  unalterable  thing,  unaifected 
by  the  mutual  interaction  of  these  forces  ;  and  in  her  doc- 
trine of  the  correlation  of  forces,  she  teaches  that  one 
force  may  be  transmuted  into  another ;  and  so  she  pre- 
pares the  way  for  the  acceptance  of  the  doctrine  enimci- 
ated  by  Alfred  Wallace,  that  all  force  is  at  last  resolvable 
into  will  force,  and  that  there  is  behind  the  operation  of 
all  secondary  causes  a  sustaining,  controlling,  and  guiding 
energy  in  the  will  of  a  supreme  intelligence.  Now  in 
this  view  of  the  matter,  what  men  call  the  force  of  gravity, 
is  just  the  power  of  God  putting  itself  forth  in  the  regu- 
lation, according  to  certain  i^rinciples,  of  the  relation  of 
material  bodies  to  each  other ;  and  what  they  call  elec- 
tricity is  the  power  of  God  exerting  itself,  on  certain  other 
conditions,  and  in  certain  other  circumstances.  The 
same  is  true  of  attraction  and  cohesion  in  chemistry,  and 
in  general  that  which  in  physical  things  makes  a  cause  to 
be  a  cause,  the  nexus  which  secures  that  certain  conse- 
quents shall  always  follow  certain  antecedents,  is  always 
and  everywhere  the  power  of  God.  Now,  that  being  the 
case,  where  is  the  impossibility  of  a  miracle,  as  we  have 
defined  it  ?  If  the  uniformity  of  a  law  be  sustained  all 
the  time  by  God,  how  can  it  be  impossible  for  him,  in  a 
single  instance^  and  for  a  purpose  Avorthy  of  himself,  to 
deviate  from  that  uniformity  ?     Must  we  believe  that  by 


8  THE  MIRACLES  OF  OUR   SAVIOUR. 

the  maintenance  of  these  usually  uniform  modes  of  putting 
forth  his  power,  the  Deity  has  bound  himself,  in  no  cir- 
cumstances and  for  no  purpose  whatsoever,  to  do  anything 
different  from  Avhat  he  has  been  connnonly  observed  by 
men  to  do.  If  laAv  be  God's  usual  action,  and  miracle 
God's  unusual  action  in  exceptional  individual  cases,  is  not 
the  one  just  as  possible  as  the  other  ? 

But  let  us  ask  again  what  precisely  we  mean  by 
"  nature,''  in  the  phrase  that  has  become  so  popular, 
"  the  laws  of  nature  "  %  If  it  be  restricted  to  merely 
physical  phenomena,  then  it  must  be  confessed  that  we 
have  in  these,  taken  by  themselves,  no  experience  of  any 
variation  in  the  uniformity  of  nature.  But  if  within  the 
domain  of  nature  we  include  human  nature,  then  we  can 
no  longer  make  any  such  admission.  For  in  that  we 
come  into  contact  with  a  new  sort  of  power,  namely,  that 
of  the  sold  of  man,  which  does  continually  intervene 
among  the  forces  of  nature,  and  either  by  combining 
some  of  them  with  others,  or  by  the  exercise  of  its  owm 
direct  and  immediate  agency  upon  one  or  other  of 
them,  does  produce  effects  out  of  the  usual  sequences  of 
physical  antecedents  and  consequents.  All  the  triumphs 
of  mechanics,  of  science,  and  of  art,  have  been  won  through 
the  bending  by  man  of  the  forces  of  nature  to  his  service 
We  are  constantly  reaching  results  which  the  forces  of 
nature,  left  to  their  own  operation,  never  would  have  pro- 
duced, and  if  we  can  do  that,  may  not  God  do  the  same, 
in  a  higher  degree  and  in  a  wider  sphere;  so  as  to  produce 
effects  that  shall  be  not  merely  supernatural  but  also 
superhuman  ?  The  truth  is  that  if  we  admit  that  God 
exists,  and  is  in  any  intelligible  sense  the  iqiholder  and 
sustainer  of  all  things,  then  there  is  no  ground  on  which 
we  can  consistently  say  that  miracles  are  impossible. 
Nature  and  the  supernatural  alike  depend  on  tlio  power 


/ATTN  OD  UC  7  OR  V.  9 

of  God,  and  miracles  are  only  manifestations  in  an  unusual 
way  of  the  same  energy  by  which  the  common  and  or- 
dinary processes  of  nature  are  maintained.  So  we  see 
how  those  who  repudiate  the  supernatural  in  the  form  of 
the  miracles,  have  been  driven  by  the  force  of  inexorable 
logic,  into  either  the  agnosticism,  which  says  it  does  not 
knoAv  anything  about  Grod,  or  the  atheism  which  denies 
his  existence  altogether.  But  I  enter  into  no  argument 
Avitli  the  apostles  of  these  negations  now.  I  merely  note 
the  fact  that  the  denial  of  the  possibility  of  miracles  is 
closely  connected  with  the  darkness  of  these  dreary  voids, 
and  repeat  the  affirmation  that  if  we  admit  the  existence 
and  personality  of  God,  as  the  governor  of  the  universe, 
there  is  no  longer  any  valid  reason  for  denying  that  mir- 
acles are  possible. 

It  may  be  said,  however,  that  the  doctrine  of  evolu- 
tion which  has  lately  found  so  much  favor  among  scien- 
tific men,  is  conclusive  against  the  possibility  of  such 
divine  deviations  from  the  usual  order  of  things  as  we 
have  described  mii'acles  to  be.  That  doctrine,  as  you  are 
aware,  is  to  the  effect  that  all  things  had  their  origin  in 
a  primordial  germ,  just  as  the  tree  has  its  origin  in  the 
seed,  and  that  what  we  see  and  what  we  are,  are  the  re- 
sults of  a  process  of  development  or  growth.  Now,  in  the 
first  place,  let  it  be  noted  that  this  hypothesis  is  held  by 
some,  who  believe  as  we  do  in  the  existence  and  person- 
ality of  God.  They  regard  evolution  as  simply  the 
divine  method  of  creation.  They  believe  that  the 
primordial  germ  was  called  into  existence,  and  that  its 
development  is  superintended  by,  the  divine  intelligence. 
They  admit  also  that  the  origin  of  life  is  to  be  attributed 
to  the  intervention  of  God.  Now  these  admissions  are 
no  more  than  we  require  to  establish  the  possibility  of 
miracles,  for  they  concede  such  a  divine  interposition  as 


10  THE  MIRACLES   OF  OUR   SAVIOUR. 

we  liave  defined  a  miracle  to  be.     But  the  hypothesis  is 
held  by  otlivrs  in  an  atheistic  sense,  and  they  use  it  for 
dispensing  altogether  with  the  agency  of  God  in  the  uni- 
verse.    Now,  in  that  form,  avc  must  affirm  that  it  is  alto- 
gether inadequate  to  account  for  the  phenomena  Avhich 
the  universe  presents,  for  wliile  it  may  be  conceded  that 
nature  may  in  its  several  departments  be  so  explained  as 
to  present  a   gradual  development  from  the  lower  to  the 
higher  in  these   departments,   yet  there   arc  gulfs  in  it 
which    evolution    cannot  bridge.      One   of  these    is    that 
which   lies   between  dead   matter  and    living   creatures. 
Ilaeckel  indeed  believes  in  spontaneous  generation  as  the 
origin  of  life ;  but  though   it  would  make  much  for  his 
favorite  hypothesis,  Huxley  has  vigorously  asserted  that 
no  case  of  real  spontaneous  generation  has  ever  been  estab- 
lished.   But  evolution  declares  that  the  forces  now  in  oper- 
ation are  precisely  the  same  as  those  which  have  been  at 
work  in  all  ages,  and  so  if  spontaneous  generation  does  not 
occur  now,  there  is  a  j)i'esumption  amounting  almost  to 
certainty  that  it  never  occurred.     Here  then  is  a  break 
in  the  chain  of  evolutionary  continuity,  requiring  for  the 
production  of  life  such  an  intervention  as  a  iniracle  is. 
A  similar  gulf  exists  between  the  highest  of  the  lower  ani- 
mals and  man  as  a  self-conscious  moral  being,  and  as  one 
has  Avell  said,  "  It  is  nothing  but  assumption  on  the  part 
of  science   to  lay  tlie  principle  of  continuity  across  these 
giUfs,  and  to  conclude  that  this  explains  all,  without  the 
interposition  of  creative  power,"     So  with  these  gaps  in 
the  evolutionary  process,  as  believed  in  by  its  adherents, 
gaps  which  cannot  be  filled  up  save  by  the  interposition 
of  some  cause  acting  upon  the  chain  from  without,  it  is 
idle  for   its  votaries  to  allege,  as  some  of  them   do,  that 
miracles   are    impossible.      The   appearance  of  life   is   a 
miracle,  so  far  as  evolution  is  concerned,  as  really  as  any 


INTRODUCTORY.  11 

of  the  mightj  works  of  the  Lord  Jesus  were  miracles  ; 
and  so  they  cannot  consistently  object  to  the  possibility 
of  their  occurrence. 

But  passing  now  to  the  question  of  the  credibility  of 
miracles,  we  are  met  by  the  famous  argument  of  David 
Hume,  wherein  he  attempts  to  show  that  no  amount  of 
evidence  can  establish  the  truth  of  a  miracle.  That  ar- 
gument may  be  summarized  under  these  two  propositions, 
"  It  is  contrary  to  experience  that  a  miracle  should  be  true, 
but  it  is  not  contrary  to  experience  that  testimony  should 
be  false,"  and  the  fallacy  lurking  under  it  is  effectually 
exposed  when  we  put  the  questions,  ivhose  experience  % 
ivliose  testimony  ?  Is  it  my  experience  as  an  individual  ? 
or  the  experience  of  men  generally  ?  or  the  special  experi- 
ence of  those  who  were  contemporaries  of  the  Lord  Jesus 
Christ  in  Galilee  and  Judea,  when  he  lived  upon  the 
earth  ?  If  it  be  my  individual  experience  that  is  meant, 
that  has  no  bearing  on  the  case.  If  it  be  the  experience 
of  men  in  general,  then  of  coiu'se  it  is  contrary  to  that  ex- 
perience that  miracles  should  be  wrought,  for  if  that  were 
not  so,  miracles  would  be  no  miracles,  since  it  is  of  their 
very  essence  that  they  should  be  out  of  the  common  course 
of  nature  as  known  and  observed  by  men  generally.  But  if 
it  be  the  experience  of  the  contemporaries  of  Jesus,  that 
is  the  very  matter  about  which  the  debate  is,  and  to  as- 
sert that  miracles  are  contrary  to  that,  is  to  take  for 
granted  the  very  thing  to  be  proved.  Again  tvJiose  testi- 
mony, according  to  experience,  is  found  to  be  false  ?  Is 
it  the  testimony  of  such  men  as  those  who  bear  witness  to 
the  miracles  of  our  Lord  f  ^ay,  verily,  for  the  falsehood 
of  such  witnesses  woidd  be  a  greater  moral  miracle  than 
any  of  the  physical  miracles  of  Christ.  But  that  you 
may  not  think  that  I  do  injustice  to  this  famous  argu- 
ment, let  m«>  quote  two  sentences  of  the  essay  in  which 


12  THE  MIRACLES   OF  OUR  SAVIOUR. 

it  is  advanced.  Tlic  first  relates  to  experience  and  the 
second  to  testimony.  As  to  experience  Hume  says:  "A  mir- 
acle is  a  violation  of  tlie  laws  of  nature,  and  as  a  firm 
and  unalterable  experience  has  established  these  laws, 
the  proof  against  a  miracle,  from  the  very  nature  of  the 
case,  is  as  entire  as  any  argument  from  experience  can 
possibly  be  imagined,  and  if  so,  it  is  an  undeniable  con- 
sequence that  it  can  not  be  surmounted  by  any  proof 
whatever  from  testimony.''  But  we  repudiate  the  defini- 
tion of  a  miracle  as  a  violation  of  the  laws  of  nature,  and 
we  beg  you  to  notice  how  quietly  Hume  slips  in  the  word 
"  unalterable "  before  experience,  thereby  setting  out 
with  an  assertion  which  involves  in  it  a  mere  begging  of 
the  question,  for  if  the  experience  which  establishes  the 
uniformity  of  the  laws  of  nature  is  unalterable,  there  is 
an  end  of  the  matter.  Moreover,  how  do  we  get  to 
know  what  the  general  experience  of  men  in  respect  to 
the  course  of  nature  is  ?  Our  own  personal  experience 
indeed  comes  from  personal  observation,  but,  as  we  have 
just  seen,  our  individual  experience  has  little  bearing  on 
the  case,  and  for  our  knowledge  of  the  experience  of  men 
in  general  we  have  to  depend  on  human  testimony;  and 
so  the  whole  force  of  the  argument  amounts  to  this,  that 
we  must  investigate  the  testimony  of  those  who  bear  wit- 
ness to  the  genuineness  of  the  miracles  of  Jesus  as  hav- 
ing been  performed  before  their  own  observation,  and  see 
whether  that  be  enough  to  sustain  their  allegation  that 
such  works  were  wrought  by  him.  It  simply  puts  testi- 
mony against  testimony ;  the  testimony  of  those  who  af- 
firm that  they  saw  these  miracles,  against  that  of  those 
who  were  not  present  and  who  declare  that  in  all  their 
experience  they  never  saw  such  wonders  wrought  by  any 
one.  To  refuse  to  examine  that  testimony  or  to  give  it 
the  weight  which  of  right  belongs  to  it  on  any  such  grounds 


INTR  OD  UC  TOR  Y.  1 8 

as  Hume  has  advanced,  or  indeed  on  any  grounds 
whatever,  is  inconsistent  with  the  very  first  principles 
of  the  inductive  philosophy  which  is  connected  with 
the  name  of  Bacon,  and  to  the  application  of  which 
we  owe  the  whole  of  our  modern  scientific  progress. 
These  principles  are,  on  the  one  hand,  that  nothing 
which  claims  to  rest  on  facts  is  to  be  rejected  without 
examination ;  and  on  the  other,  that  everything  which 
is  proved  to  be  inconsistent  with  facts  is  to  be  dis- 
carded, no  matter  how  ingeniously  it  may  be  advanced 
or  how  eloquently  it  may  be  expounded.  "It  may  be  so," 
said  Sir  Isaac  Newton,  when  some  one  brought  to  his 
attention  a  fact  which  at  first-sight  seemed  to  be  inconsist- 
ent with  his  theory,  '*•  there  is  no  arguing  against  facts." 
But  the  miracles  are  set  forth  as  facts,  and  as  such  it  is 
unscientific  and  imphilosophical  to  reject  them  without 
investigation. 

But  the  second  sentence  which  I  shall  quote  from  the 
essay  of  Hume  relates  to  testimony,  and  is  to  this  effect : 
"  It  is  nothing  strange  that  men  should  lie  in  all  ages." 
Well,  there  have  been  untruthful  men  in  all  ages ;  but 
have  such  men  been  at  all  like  those  who  give  their  at- 
testation to  the  genuineness  of  the  miracles  of  Christ  % 
That  is  the  question ;  and  when  we  bring  it  to  that  point, 
we  have  no  fear  for  the  issue  in  the  case  of  a  candid  and 
unprejudiced  investigator.  Thus  this  famous  argument, 
where  it  is  not  a  begging  of  the  question,  is  simply  an 
enforcement  of  the  duty  to  examine  most  exactly  and 
minutely  the  evidence  by  which  the  miracles  of  Christ 
are  supported,  that  we  may  see  whether  or  not  that  is 
sufficient  to  establish  the  assertion  that  he  was  "  ap- 
proved of  God  unto  men,  by  miracles  and  signs  and  won- 
ders which  God  did  by  him  in  the  midst  of  them." 

Now  the  first  witness  whom  we  call  is  Jesus  Christ  him- 


14  THE  MIRACLES  OF  OUR  SAVIOUR. 

self.  It  is  undeniable  that  he  himself  laid  claim  to  the  pos- 
session of  supernatural  power.  Thus  when  the  disciples  of 
John  the  Baptist  came  to  him  in  their  master's  name  to 
ask,  "  Art  thou  he  that  should  come,  or  do  we  look  for 
another?"  He  answered:  "Gro  and  tell  John  what 
things  ye  have  seen  and  heard ;  how  that  the  blind  see, 
the  lame  Avalk,  the  lepers  are  cleansed,  the  deaf  hear,  and 
the  dead  are  raised."  *  Again  to  the  Jews  he  said:  ''  I 
have  greater  witness  than  that  of  John;  for  the  works 
which  the  Father  hath  given  me  to  finish,  the  same  works 
that  I  do,  bear  witness  of  me,  that  the  Father  hath  sent 
me."  t  And  in  the  Gospel  by  John,  we  have  at  least  three 
other  declarations  to  the  same  effect  from  his  lips.|  Now 
we  may  fairly  ask  if  such  an  one,  as  all  through  these  nar- 
ratives he  is  represented  to  be,  woidd  make  such  a  claim, 
if  it  was  ill-founded  and  untrue  ?  If  it  was,  then  he  must 
have  been  either  a  deceiver  or  have  been  himself  deceiv^ed. 
We  cannot  reject  his  testimony  without  impugning  cither  his 
moral  integrity,  or  his  intellectual  soundness.  If  he  were 
a  deceiver,  then  he  can  no  longer  be  regarded  as  a  pat- 
tern of  excellence,  but  rather  as  one  of  the  basest  of  men, 
since  in  Him  the  practice  of  dishonesty  was  combined  with 
the  clearest  perceptions  of  the  right,  the  true,  and  the  good. 
Nay,  more,  if  he  were  a  deceiver,  we  have  to  face  the 
question,  how  came  the  purest  morality  that  the  world  has 
ever  seen,  from  one  who  was  himself  dishonest  ?  If  we 
admit  that  his  miracles  were  genuine,  then  we  have  an 
entirely  homogeneous  character  in  Jesus,  and  everything 
in  it  is  harmonious  with  all  the  rest ;  but  if  we  affirm 
that  in  claiming  to  work  miracles  he  knowingly  declared 
what  was  untrue,  then  avc  have  in  him  a  moral  anomaly, 

*  Lul.-e  vii.  19-23. 

t  John  V.  36. 

%  John  X.  37,  38 ;  xiv.  11 ;  xvi.  24. 


INTRODUCTORY.  15 

which  is  more  inconceivable  in  the  department  of  human- 
ity, than  a  miracle  is  in  that  of  physical  nature,  and  hav- 
ing before  proved  that  a  miracle  is  possible,  we  may 
surely  now  draw  the  inference,  that  if  such  an  one  as  Jesus 
was  did  actually  declare  that  he  performed  miracles,  it 
is  far  more  consistent  with  rij^ht  reason  to  suppose  that 
he  was  speaking  the  truth,  than  it  is  to  believe  that  he 
was  uttering  a  deliberate  and  predetermined  falsehood. 
But  if  he  was  not  a  deceiver,  was  he  the  victim  of  de- 
lusion ?  Was  he  a  visionary  enthusiast,  who  believed 
that  he  possessed  a  power  which  he  really  had  not  f  Now 
iu  answer  to  that  I  may  simply  say  that  no  one  can 
peruse  these  gospels  without  coming  to  the  conclusion  that, 
speaking  of  him  now  only  as  a  man,  the  mind  of  Jesus 
was  pre-eminently  healthy,  and  that  his  intellect  was  ad- 
mirably balanced.  There  is  no  evidence  of  the  existence 
in  him  of  a  morbid  exaggeration  of  any  one  faculty  to  the 
detriment  of  the  rest.  On  the  contrary  there  was  in  him 
a  wonderful  harmony  of  opposites.  In  point  of  intellect- 
ual ability  he  must  be  placed  far  above  all  the  philoso- 
phers of  antiquity ;  and  in  the  matter  of  practical  wis- 
dom, not  one  of  them  may  be  compared  with  him.  He 
looked  all  round  every  question,  and  saw,  with  unerring 
precision  and  at  once,  the  principle  by  which  it  was  to  be 
settled.  He  was  never  carried  away  by  impulse  or 
moved  by  caprice,  but  his  emotions  rose  out  of  his  judg- 
ment and  were  as  sound  as  their  source.  The  proofs  of 
this  are  to  be  found  on  every  page  of  the  gospels,  to  such 
an  extent,  that  even  at  the  sacrifice  of  their  own  consist- 
ency, those  who  refuse  to  admit  his  claims,  are  compelled 
to  acknowledge  the  truth  of  all  that  w^e  have  said  regard- 
ing him.  Even  Renan  has  said  that  ^'his  admirable 
good  sense  guided  him  with  marvellous  certainty  ; "  that 
"his  leading  quality  was  an  infinite  delicacy,"  and  that 


16  THE  MIRACLES  OF  OUR  SAVIOUR. 

"  he  laid  -vvitli  rare  Ibrethoviglit  the  foundations  of  a 
church  destined  to  endure."  '^  Now  we  may  safely  ask,  if 
such  a  man — -judging;  him  by  no  higher  than  a  human 
standard — was  likely  to  become  the  victira  of  his  own  hal- 
lucinations %  Eecollect  that  the  narratives  which  declare 
that  he  claimed  to  work  miracles  do  at  the  same  time 
make  manifest  that  he  possessed  what  one  has  called 
"the  most  clear,  balanced,  serene  and  comprehensive 
intellect  known  to  history,''  and  then  the  dilemma  appears 
as  before.  Either  we  must  receive  this  description  of  his 
intellectual  character  and  along  Avith  that  acknowledge 
the  truthfulness  of  his  claim  to  work  miracles;  or  if,  on 
the  grovmd  of  his  suffering  from  delusion,  we  refuse  to 
allow  that  claim,  then  we  must  reject  the  common  idea  of 
his  intellectual  soundness.  We  can  not  hold  by  both. 
So  here  again,  avc  have  to  make  our  choice  between  the 
acceptance  of  physical  miracles,  and  that  of  a  psycho- 
logical impossibility,  and  we  do  not  hesitate  a  moment  in 
determining  which  we  shall  accept.  We  accept  Hume's 
criterion  here  and  boldly  affirm  that  the  testimony  of 
Jesus  to  his  own  miracles  is  of  such  a  kind  that  its  false- 
hood would  be  more  miraculous  than  the  miracles  them- 
selves. Nay,  more,  we  declare  that  if  such  testimony 
is  to  be  set  aside,  it  will  be  impossible  to  establish  any- 
thing by  means  of  human  evidence,  and  all  history  is 
utterly  discredited. 

So  much  for  the  testimony  of  Jesus  himself.  We  pro- 
ceed now  to  put  the  apostles  upon  the  stand.  But  before 
asking  them  what  they  have  to  say,  there  are  two  pre- 
liminary facts  which  must  be  taken  into  account. 

The  first  is,  that   they  had  perfect   opportunities  for 
investigating  the  wondrous  Avorks  to  the  performance   of 

*  Renan's  "Life  of  Jesus,"   English    People's    Edition,   pp.  108, 
L'07,  209. 


INTRODUCTORY.  17 

which  they  gave  testimony.  The  miracles  of  Jesus  were 
not  wrought  in  secret.  These  things  were  "  not  clone  in 
a  coi'ner,"  neither  did  they  require  darkness  for  their  per- 
formance. But  they  were  wrought  in  open  day,  before 
enemies  and  friends  alike,  and  the  fullest  opportunity  of 
investigating  them  was  given  to  the  world.  Let  any  one 
read  the  ninth  chapter  of  John's  gospel,  and  he  will  be 
able  to  judge  whether  it  is  likely  that  the  men  who  could 
use  such  means  as  the  rulers  of  the  Jews  employed  in  ex- 
amining into  the  case  of  the  man  who  was  born  blind 
would  leave  Christ's  other  miracles  unsifted.  Whatever  else 
maybe  said,  therefore  about  the  miraclesof  Jesus,  it  cannot 
with  truth  be  alleged  that  no  proper  opportunity  of  in- 
vestigating them  was  enjoyed  by  his  contemporaries, 
among  whom  must  be  reckoned  his  own  chosen  followers. 
Then,  in  the  second  place,  we  must  remember  that  the 
apostles  were  competent  to  pronounce  judgment  upon  the 
miracles.  I  grant,  indeed,  that  the  majority  of  the 
twelve  were  plain  men  of  little  education  and  with  no 
great  social  position.  I  grant  also  that  if  the  wonderful 
works  of  Jesus  had  been  performed  on  substances  with 
M'hich  they  were  not  familiar,  or  had  borne  any  resem- 
blance to  the  experiments  of  the  laboratory,  or  if,  in 
working  them,  he  had  used  any  material  agents  with 
whose  properties  they  were  not  perfectly  acquainted,  then 
their  testimony,  however  valuable  it  might  have  been 
in  establishing  the  fact  that  he  did  the  wonders,  would 
still  have  been  insufficient  to  j)rove  that  these  wonders 
were  true  miracles.  But  he  employed  means  which 
were  perfectly  within  the  sphere  of  their  knowledge,  and 
produced  effects  entirely  beyond  anything  which  these 
means  themselves  could  accomplish.  Thus  every  man 
knows  quite  well  what  a  human  touch  can  do  and  vfhat 
is  beyond  its  power.     It  does  not  require  a  commission  of 


IS  THE  MIRACLES  OF  OUR  SAVIOUR. 

philosophers  to  enlighten  us  on  that  matter,  for  in  such  a 
case  one  man  knows  just  as  much  as  another.  But 
Jesus,  hy  a  touch  cleansed  the  leper,  opened  the  eyes  of 
the  blind,  and  unstopped  tlie  ears  of  the  deaf,  and  hence 
when  he  did  so  ho  wrought  a  miracle,  on  which  every 
man  of  onlinary  di»cerniuent  was  competent  to  pronounce 
an  opinion.  His  wonderful  works  were  all  of  the  same 
character.  They  were  such  that  if  they  were  well  au- 
thenticated as  facts,  their  miraciUous  character  was  at 
once  apparent.  But  to  authenticate  them  as  tacts  did 
not  require  more  than  the  average  intelligence  and  com- 
mon sense  of  men,  and  therefore  the  testimony  of  the 
disciples  cannot  be  rejected  or  discredited  on  the  ground 
that  they  were  incompetent  to  examine  the  miracles  and 
pronounce  upon  them. 

Now  that  the  disciples  do  give  testimony  to  these  mir- 
acles as  facts  is  patent  to  every  one  Avho  reads  their 
speeches  and  writings.  But  can  we  believe  them  when 
they  thus  speak  and  write  f  If  we  cannot,  then  in  their 
case,  as  in  their  Master's,  they  were  either  the  victims  of 
their  own  credulity,  or  they  were  themselves  imposing 
on  the  credulity  of  others.  In  plain  Saxon  phrase,  they 
vv^ere  either  fools  or  knaves,  if  they  were  not  trustworthy 
witnesses.  Were  they  the  victims  of  their  own  credulity? 
Who  can  rest  in  such  a  theory  regarding  them  ?  Take 
Peter  for  example.  Read  his  letters,  and  you  will  be 
struck  with  the  thoughtfulness  of  his  words  and  the  wis- 
dom of  his  counsels  ;  and  as  you  peruse  the  first  portion 
of  the  Book  of  the  Acts  of  the  Apostles  you  will  be  com- 
pelled to  admire  not  only  the  earnestness  and  the  acute- 
ness  of  his  appeals,  but  also  tlie  skill  which  he  manifested 
in  the  management  of  affairs.  Wliatever  else  he  may 
have  been,  plainly  he  was  no  fool.  Now  he  gives  no  un- 
certain testimony  on  the  point  before  us.      On  the  Jay  of 


INTRODUCTORY.  ^  19 

Pentecost  he  described  Jesus  of  Nazareth  to  the  Jews  as 
"  a  man  approved  of  God  among  them  by  miracles  and 
wonders  and  signs  which  God  did  by  him,  in  the  midst  of 
tliem,  as  they  themselves  also  knew,"  and  when  writing  a 
letter  in  his  old  age,  ho  reiterated  his  assertion,  saying, 
^'  We  have  not  followed  cunningly  devised  fables,  but  were 
eye-witnesses  of  his  maj.'sty."  Is  it  likely  that  a  man 
of  this  mould  could  be  so  imposed  upon,  that  he  should 
adhere  tlius  pertinaciously  to  this  testimony  % 

What  again  shall  we  say  of  such  an  one  as  Thomas  f 
Here  was  a  man  who  woidd  accept  of  no  evidence  but  that  of 
his  own  senses,  and  who  was  determined  to  sift  every  matter 
to  the  uttermost.  Whatever  others  might  be  disposed  to 
do,  he  would  not  receive  anything  save  on  his  own  per- 
sonal experience,  yet  in  the  case  of  the  greatest  of  all 
the  miracles,  even  he  was  satisfied,  and  was  constrained 
to  say,  "  My  Lord  and  my  God." 

There  too  was  Philip,  who,  as  is  evident  from  hi«  in- 
terrupting question  in  the  valedictory  discourse,  ^^  Lord 
we  know  not  whither  thou  goest  and  how  can  we  know 
the  way  %  "  had  much  of  the  disposition  of  Thomas  in 
him,  and  was  not  willing  to  rest  in  that  which  he  did  not 
clearly  apprehend,  and  yet  he  too  was  satisfied.  Then,  to 
mention  no  more,  there  was  John,  the  author  of  the 
Fourth  Gospel,  who  was  far  from  being  intellectually 
feeble,  so  far,  indeed,  that  the  record  which  he  has  given, 
for  all  so  simple  as,  at  first,  it  looks,  has  taxed  the  great- 
est minds  of  every  succeeding  age  to  understand  and  in- 
terpret it.  No  one  can  attentively  read  his  pages  without 
seeing  the  stamp  of  reality  in  every  line  of  them  and  he 
has  said,  "  that  which  we  have  seen  with  our  eyes,  which 
we  have  looked  upon,  and  our  hands  have  handled  of  the 
Word  of  Life,  that  which  we  have  seen  and  heard  declare 
we  unto  you." 


20  THE  MIRACLES  OF  OUR  SAVIOUR. 

Wc  know  too  little  of  the  intellectual  qualities  of  the 
other  apostles  to  be  able  to  speak  positively  concerning 
them,  but  taking  those  whom  I  have  named  as  a  fair  spec- 
imen of  them  all,  I  am  surely  entitled  to  affirm  that 
such  men  as  they  were  cannot  be  regarded  as  blindly 
credulous  followers  of  one  by  whom  they  were  cunningly 
deluded. 

But  if  they  were  not  deluded  did  they  delude  others  ? 
If  they  were  not  fools  were  they  knaves!  The  supposi- 
tion that  they  were  so  is  altogether  incompatible  with 
the  character  which  they  uniformly  manifested.  Even 
their  enemies  gave  testimony  to  the  rectitude  of  their 
conduct.  They  stood  out  from  among  those  by  whom 
they  were  surrounded  as  men  of  truth  and  purity.  They 
were  often  enough  before  rulers  or  governors  indeed,  but 
never  for  '■'■  matters  of  wrong  or  wicked  lewdness."  They 
were  simple  in  manner,  pure  in  speech,  truthful  in  char- 
acter, upright  in  conduct,  and  there  was  found  even  by 
their  adversaries  no  occasion  against  them,  except  itwere 
in  the  matter  of  their  Lord.  The  well-known  letter  of 
Pliny  to  the  Emperor  Trajan  gives  an  account  of  the 
mode  of  life  of  the  early  Christians  generally  at  the  end 
of  the  first  and  the  beginning  of  the  second  century,  and 
describes  them  as  having  "  pledged  themselves  that  they 
would  commit  no  thefts  nor  robberies,  nor  adulteries;  nor 
break  their  word,  nor  deny  a  trust  when  called  upon  to 
deliver  it  up."  But  of  these  excellent  ones  the  apostles 
were  the  earliest  and  the  best,  and  so  if  they  were  im- 
postors we  are  asked  to  believe  that  a  system  which  even 
its  enemies  have  acknowledged  to  be  the  purest  which 
the  world  has  ever  seen  was  founded  by  men  who  yet 
were  all  the  while  systematically  and  deliberately  propa- 
gating falsehood. 

Besides,  what  conceivable  motive  could  they  have  had 


INTRODUCTORY.  21 

for  persevering  in  this  course  of  deception  %  From  the 
time  of  Pentecost  forwai'd  all  their  ideas  of  earthly  glory 
were  abandoned,  and  they  became  convinced  that  the 
Kingdom  of  God  was  not  of  this  world  5  yet  from  that 
same  date  their  testimony  was  of  the  clearest  and  most 
unwavering  character.  They  coidd  not  look  for  riches, 
or  honor,  or  power  of  an  earthly  sort,  but  only  for  persc^ 
cution,  reproach,  and  a  violent  death.  Yet  none  of  these 
things  moved  them,  but  they  took  joyfully  the  spoiling 
of  their  goods,  and  counted  not  their  lives  dear  unto 
them,  that  they  might  be  Christ's  witnesses  wherever 
they  went.  Surely  a  strange  phenomenon,  if  the  testi- 
mony which  they  bore  to  him  was  false ! 

Nor  is  this  all.  Among  such  a  company  of  deceivers, 
if  they  were  deceivers,  it  might  have  been  expected  that 
at  least  one  of  them  sliould  turn  against  the  rest  and  seek 
his  personal  safety  by  exposing  their  falsehood.  Yet  that 
was  never  done.  The  nearest  approach  to  anything  of 
that  kind  was  in  the  case  of  Judas ;  but  as  one  has  very 
quaintly  put  it :  '"''  He  was  so  struck  with  remorse  at  the 
thought  of  giving  up  his  lies  and  becoming  an  honest 
man,  that  he  went  and  hanged  himself." 

Such  is  an  outline  of  the  testimony  in  behalf  of  the 
miracles  of  Christ,  and  if  you  want  a  judicial  summing  up 
before  you  give  your  verdict,  then  take  it  as  given  by 
one  of  the  ablest  of  the  Scottish  tlieologians  of  a  former 
generation.  '■''  The  history  of  mankind,"  says  Dr.  liill,  in 
his  well-known  Lectures  in  Divinity,  '^  has  not  preserved 
a  testimony  so  complete  and  satisfactory  as  that  wliich  I 
have  now  stated.  If,  in  conformity  to  the  exhibitions 
which  these  writings  give  of  their  character,  you  suppose 
their  testimony  to  be  true,  then  you  can  give  the  most 
natural  account  of  every  part  of  their  conduct,  of  their 
conversion,  their  steadfastness,  their  heroism.     But  if,  not- 


22  THE  MTRACLES  OF  OUl:  S.l VIOUR. 

withstanding  every  appearance  of  truth,  you  suppose  their 
testimony  to  be  false,  inexplicable  circumstances  of  glaring 
absurdity  crowd  upon  you.  You  must  suppose  that 
twelve  men  of  mean  birth,  of  no  education,  living  in  that 
humble  station  which  placed  ambitious  views  out  of  their 
reach  and  far  from  their  thoughts,  without  any  aid  from 
the  state,  formed  the  noblest  scheme  which  ever  entered 
into  the  mind  of  man,  adopted  the  most  daring  means  of 
executing  that  scheme,  and  conducted  it  with  such  address 
as  to  conceal  the  imposture  under  the  semblance  of  sim- 
plicity and  virtue.  You  must  suppose  that  men  guilty  of 
blasphemy  and  falsehood,  united  in  an  attempt  the  best 
contrived,  and  which  has  in  fact  proved  the  most  success- 
ful, for  making  the  world  virtuous;  that  they  formed  this 
singular  enterprise  without  seeking  any  advantage  to 
themselves,  with  an  avowed  contempt  of  loss  and  profit, 
and  with  the  certain  expectation  of  scorn  and  persecu- 
tion ;  that  although  conscious  of  one  another's  villainy, 
none  of  them  ever  thought  of  providing  for  his  own  secu- 
rity by  disclosing  the  fraud,  but  that  amidst  suiFerings 
the  most  grievous  to  flesh  and  blood  they  persevered  in 
their  conspiracy  to  clicat  the  world  into  piety ^  honesty  and 
henevolence.  Truly,"   adds    the    Reverend    Principal, 

"  they  wdio  can  swallow  such  suppositions  have  no  title 
to  object  to  miracles."  * 

It  is  fair  to  say,  before  I  go  farther,  that  the  adver- 
saries of  the  miracles  have  sought  to  weaken  the  force 
of  these  considerations  by  insisting  on  certain  apparent 
discrepancies  between  the  narratives  of  the  different 
evangelists  in  their  accounts  of  the  same  miracles,  but 
these  will  be  taken  up  and  dealt  with  by  us  when  we 
come  to  speak  of  the  miracles  seriatim. 

Meanwhile,  accepting  the   proof  of  the  reality  of  the 

*  Hill's  Lectures  in  JJivinity,  Vol.  I,  pp.  47,  48. 


INTR  OD  UC  7^  OR  V.  23 

miracles  as  sufficient,  let  us  go  on  to  consider  the  question, 
what  testimony  they  themselves  give  to  the  position  and 
claims  and  teachings  of  Ili  u  by  whom  they  were  per- 
formed. Going  back  once  more  to  the  words  of  Peter  on 
the  day  of  Pentecost,  we  learn  on  his  authority  that  God 
approved  Jesus  of  Nazareth  ''  by  miracles,  and  signs  and 
wonders,"  and  the  author  of  the  Epistle  to  the  Hebrews 
affirms  that  the  great  salvation  which  at  the  first  began  to 
be  spoken  by  the  Lord,  was  confirmed  by  them  that 
heard  him,  "  God  also  bearing  them  witness,  both  with 
signs  and  wonders,  and  civers  miracles,  and  gifts  of 
the  Holy  Ghost."  Now  from  these  and  other  passages  to 
the  like  effect,  which  might  be  quoted,  we  deduce  the 
conclusion  that  miracles  were  the  attestations  by  God  of 
the  commission  of  Him  who  represented  himself  as  bear- 
ing a  message  from  God  to  men.  They  were  the  creden- 
tials of  the  legate  of  the  ]\[ost  High,  and  endorsed  the 
statements  of  the  ambassador  by  wliom  they  were  per- 
formed. Tlieir  testimony  thus  was  not  immediately  and 
directly  to  the  doctrine  taught  by  the  messenger,  but  rather 
to  the  messenger  himself,  and  through  him  they  stamped 
his  message  as  from  God.  It  has  been  often  said,  in- 
deed, that  power  cannot  in  the  nature  of  things  confirm 
truth.  But  whether  it  can  or  not  depends  entirely  on 
whose  power  it  is.  Now  in  this  instance,  as  we  have 
seen,  it  is  the  power  of  God,  and  the  moral  perfection  of 
Deity  vouches  for  the  truth  of  the  claims  of  him  at  whose 
word  the  divine  power  is  put  forth,  and  through  that  for 
the  truth  of  the  doctrines  which  he  teaches.  We  con- 
cede most  frankly  that  the  claims  of  Jesus  and  the  doc- 
trines which  he  taught  are  true,  altogether  independently 
of  the  miracles,  just  as  a  man  is  innocent  or  guilty,  alto- 
gether independently  of  his  being  proved  to  be  either  the 
one  or  the  other.     Tlie  effect  of  evidence  is  not  to  make 


24  THE  MIRACLES  OF  OUR  SAVIOUR. 

him  innocent  or  guilty,  but  to  make  plain  Avliich  of  the 
two  he  is.  And  in  like  manner  the  miracles  do  not 
make  the  claims  of  Jesus  or  his  doctrines  true,  but  they 
are  the  attestation  of  God  that  his  claims  are  well  founded 
and  his  teachings  divine.  The  signature  at  the  bottom 
of  a  letter  does  not  in  itself  guarantee  the  truth  of  the 
contents  of  the  epistle.  It  only  tells  me  who  the  writer 
is,  and  for  my  estimate  of  his  statements  I  must  fall  back 
upon  Avhat  I  know  of  his  character.  In  like  manner  the 
power  of  the  miracle  taken  by  itself  does  not  assure  me 
either  of  the  truthfulness  of  the  claims  put  forth,  or  of  the 
doctrines  taught,  by  him  through  Avhose  instrumentality 
they  are  performed.  For  that  I  must  fall  back  on  the 
character  of  Ilim  whose  power  really  wrought  thon, 
and  considering  that  He  is  God,  I  may  be  well  assured 
that  He  would  not  affix  the  seal  of  His  confirmation  to 
anything  that  is  false,  or  sanction  a  claim  to  speak  in  His 
name  which  is  not  truthfully  advanced. 

Thus  viewed  miracles  are  the  outward  and  visible  confir- 
mation given  by  God  to  one  who  claims  to  possess  an  in- 
ward and  spiritual  commission  from  God,  a  commission, 
which  from  the  very  nature  of  the  case  we  cannot  investi- 
gate, since  it  belongs  to  a  region  that  is  beyond  the  reach 
of  our  observation.  The  prophet  declares  that  he  speaks 
in  God's  name  the  things  which  God  has  commanded  him 
to  utter.  That  is  to  say  he  affirms  that  an  intellectual  and 
spiritual  miracle  has  been  wrought  upon  him,  by  virtue 
of  which  he  communicates  God's  truth  to  men.  But  the 
reality  of  that  mental  miracle,  if  avc  may  so  call  it,  we 
have  no  direct  means  of  testing,  and  therefore  it  is  attested 
to  us  by  the  performance,  at  the  prophet's  word,  of  another 
miracle,  this  time  in  the  department  of  physical  nature, 
and  such  as  we  can  investigate  for  ourselves.  So  by  the 
genuineness  of  the  visible  miracle  that  of  the  invisible  iiiira- 


INT/WD  UC  TOR  Y.  25 

cle  is  confirmed  to  us.  But  an  illustration  Avill  make  our 
moaning  perfectly  clear.  When  on  the  occasion  referred 
to  by  three  of  the  evangelists  (Matt.  ix.  1-8  ;  Mark  ii. 
1-13  ;  Luke  v.  18-2G)  Jesus  said  to  the  paralytic,  "  Son, 
thy  sins  are  forgiven  thee,"  He  made  an  assertion  the 
verification  of  which  was  impossible  by  his  hearers,  be- 
cause forgiveness  when  it  is  given  is  bestowed  in  that 
spiritual  domain  which  lies  beyond  human  inspection. 
Therefore  the  bystanders  said,  '■^  Why  doth  this  man 
speak  blasphemies  %  Who  can  forgive  sins  but  God 
only  ?  "  as  if  they  had  exclaimed,  "  That  is  a  safe  state- 
ment for  you  to  make,  for  who  can  tell  whether  he  is  for- 
given or  not  ?  and  how  are  we  to  investigate  a  matter  of 
that  sort  ?  "  But  the  Lord,  fully  aware  of  their  objections, 
said,  "  Why  reason  ye  these  things  in  your  hearts  % 
Whether  is  easier  to  say  to  the  sick  of  the  palsy,  thy 
sins  are  forgiven,  or  to  say.  Arise,  take  up  thy  bed 
and  walk  %  But  that  ye  may  know  that  the  Son  of  Man 
hath  power  (or  authority)  on  earth  to  forgive  sins  (he 
saith  to  the  sick  of  the  palsy)  Arise  take  up  thy  bed,  and 
go  unto  thy  house.  And  he  arose,  and  straightway  took 
up  the  bed,  and  went  forth  before  them  all;  insomuch 
that  they  were  all  amazed,  and  glorified  God,  saying,  we 
never  saw  it  in  this  fashion."  *  Now  observe  where  the 
evidential  power  of  the  miracle  came  in  here.  Jesus 
admits  that  only  God  can  forgive  sins,  and  the  argument 
which  he  draws  from  the  healing  of  the  poor  diseased  man 
may  be  thus  amplified.  "  It  is  true  that  none  can  forgive 
sins  but  God  ;  but  it  is  also  true  that  none  can  heal  this 
disease  of  the  palsy  by  a  word,  but  God,  if  therefore  I  do 
that  latter  work  here  before  your  eyes,  you  have  a  proof 
that  I  am  entitled  to  perform  that  other  work — the  for- 
giving  of  sins — which  belongs  to  a  department  beyond 

*Mark  ii.  1-12. 


2(3  THK   MIRACLKS   OF  OUR   SAVIOUR. 

the  range  of  your  observation  or  investigation.  The  two 
works,  each  in  its  own  province,  are  sucli  as  only  God 
can  perform,  therefore  by  my  performance  of  the  one  I  give 
you  conlinnatiou  of  my  authority  to  do  the  other."  But 
what  is  true  of  tliis  oiic  miracle  in  its  rehation  to  the  claim 
made  by  Jesus,  th.at  he  had  power  on  earth  to  forgive 
sins,  is  true  of  the  miracles  of  Jesus  as  a  whole,  in  their 
relation  to  all  the  claims  which  he  advanced,  and  all  the 
doctrines  which  he  taught,  affixing  to  them  both  the 
official  and  authoritative  seal  of  God. 

But  while  at  the  first  the  miracles  were  wrought  mainly 
as  authentications  and  confirmations  of  the  commission 
and  teachings  of  Christ  and  his  apostles,  they  had 
another  and  quite  different  value,  as  being  themselves 
parts  of  the  revelation  which  our  Lord  made,  and  para- 
bolical illustrations  of  the  great  salvation  which  he 
preached.  Their  evidential  function  was  mainly  for  the 
conviction  of  those  who  witnessed  them  at  the  time  when 
they  were  wrought ;  but  their  spiritual  teaching  is  for  all 
time.  They  furnish  us  with  illustrations  of  the  deep 
sjjiritual  necessities  of  men,  which  the  mission  of  Christ 
into  the  world  was  designed  to  meet.  They  show  us 
from  manifold  points  of  vicAV  how  the  great  salvation  of 
the  gospel  is  to  be  received,  and  how  it  works  in  those 
who  do  receive  it.  They  give  us  a  Avonderful  revelation 
of  the  heart  of  God,  and  alike  by  the  circumstances  in 
connection  with  which  they  were  wrought,  by  the  manner 
in  which  they  were  performed,  and  by  the  conse([uences 
which  followed  on  their  having  been  performed  they  set 
before  us  spiritual  truths  of  the  deepest  importance.  In 
this  sense,  as  Westcott  has  most  aptly  said,  "  they  are  a 
treasure  rather  than  a  bulwark."  And  yet  Avhen  they 
are  thus  regarded  and  interpreted  they  become  evidences 
of  another  sort,  attesting  the  love   of  God,  and  revealing- 


IMTKODUCTORY.  27 

the  nature  of  his  salvation  to  sinners  of  every  degree  and 
in  every  age.  We  have  aforetime  regarded  them  apolo- 
getically, but  now  we  propose  to  view  them  parabolically, 
and,  as  we  proceed  from  one  to  another  in  our  exposition, 
we  shall  grow  in  our  appreciation  of  them  as  bringing,  at 
one  time,  Grod  nearer  to  us,  and  at  another,  us  nearer  to 
God,  and  as  giving  us  a  clearer  insight  into  some  of  the 
deepest  spiritual  experiences  of  the  human  heart.  As 
types  in  the  department  of  nature,  of  the  Lord's  working 
m  that  of  grace,  Ave  shall  find  them  exceedingly  suggest- 
ive and  intensely  practical,  and  ray  prayer  is  that  He  at 
whose  word  of  power  they  were  performed  may  keep  us 
from  all  mere  fanciful  interpretations,  and  lead  us  into 
their  true  and  full  significance. 

And  now,  having  reached  the  close  of  my  introduc- 
tory argument,  let  me  conclude  by  making  one  personal 
appeal  and  beseeching  you  to  accept  of  the  great  salva- 
tion which  has  been  proclaimed  by  Christ,  and  confirmed 
by  God,  through  his  miracles.  Here  is  now  the  alternative 
set  before  us,  salvation  through  faith  in  him  who  is  the 
divinely  attested  Son  of  God,  or  everlasting  destruction 
from  the  presence  of  the  Lord  and  from  the  glory  of  his 
power,  as  the  punishment  of  rejecting  him.  Take  heed 
how  you  decide  between  these  two,  for  it  is  your  eternal 
welfare  that  trembles  in  the  balance.  Beware,  I  beseech 
you,  of  the  guilt  and  doom  of  those  concerning  whom 
Jesus  himself  thus  spoke,  '^  If  I  had  not  come  and  spoken 
unto  them,  they  had  not  had  sin  ;  but  now  they  have  no 
cloak  for  their  sin.  He  that  hateth  me  hateth  my  Father 
also.  If  I  had  not  done  among  them  the  works  that  none 
other  man  did,  they  had  not  had  sin,  but  now  they  have 
both  seen  and  hated  both  me  and  my  Father."  * 

*Johu  XV.  22-24. 


I. 

THE  BEGINNING  OF  MIRACLES  AT  CANA  OF  GALILEE. 
Jo?in  ii.  /-//. 

The  note  of  time  in  the  first  verse  of  this  narrative 
sends  us  back  to  the  incidents  which  are  recorded  in  the 
immediately  preceding  context.  The  ''third  day,"  there- 
fore, must  be  counted  from  the  interview  between  the  Lord 
Jesus  and  Nathanael  at  "  Bethany  beyond  Jordan,  where 
John  Avas  baptizing."  This,  according  to  the  method  of 
reckoning  then  followed,  would  give  one  clear  day  be- 
tween the  leaving  of  Jordan  by  the  Lord  and  his  five 
disciples,  John,  Andrew,  Peter,  Philip  and  Nathanael, 
and  their  arrival  at  Cana  of  Galilee.  We  are  not  told 
why  they  went  thither.  It  could  not  have  been,  how- 
ever, because  the  invitation  to  the  marriage  feast  had 
been  sent  to  Jesus  and  his  followers  before  they  left  the 
Jordan,  because  the  fact  that  disciples  had  bcgim  to  join 
themselves  to  Jesus  was  not  then  known  at  Cana,  and 
they  were  bidden  as  well  as  he,  and  apparently,  also,  at 
the  same  time  with  him.  The  probability  seems  to  bo, 
that  the  Lord  and  the  others  accompanied  Nathanael 
to  his  home,  which  was  at  Cana  of  Galilee,  and  that  cm 
reaching  their  destination,  they  found  that  Mary  and  the 
other  members  of  her  family — for  the  brethren  of 
Jesus  are  mentioned  in  the  twelfth  verse  in  such  a  way 
28 


THE  BEGINNING  OF  MIRACLES  AT  CANA.  2U 

as  to  suggest  that  they  were  of  the  company — were  al- 
ready ill  the  village  at  a  wedding  feast.  The  peculiarity 
of  the  expression,  "  the  mother  of  Jesus  ivas  there,"  as 
contrasted  with  that  which  says,  "  both  Jesus  was  called 
and  his  disciples  to  the  marriage,''  seems  to  indicate  just 
such  an  order  of  events  as  1  have  described,  and  it  is 
easy  to  conjecture  how  it  came  about.  The  appearance 
in  a  small  hamlet  of  so  many  men,  one  of  whom  was  an 
inhabitant  of  the  place,  would  soon  be  known,  and  when 
it  was  discovered  that  one  of  them  was  nearly  related  to 
one  of  the  principal  guests,  that  woidd  lead  most  naturally 
to  the  invitation  of  them  all.  The  presence  of  Mary  and 
of  the  brethren  of  the  Lord,  if  these  last  were  really  pres- 
ent, may  be  accounted  for  on  the  supposition  that  she 
was  either  a  near  relative  or  an  intimate  iriend  of  those 
in  whose  house  this  feast  was  given,  and  that  is  confirmed 
by  the  position  of  prominence  which  she  seems  to  have 
occupied  among  the  guests,  and  the  respect  which  was 
paid  to  her  direction  by  the  servants. 

The  proximity  of  Cana  to  Nazareth  is  also  entirely  ac- 
cordant with  this  view  of  the  case.  It  is,  no  doubt,  true 
that  some  difference  of  opinion  has  emerged  as  to  which 
of  two  sites  is  to  be  identified  with  Cana  of  Galilee,  but 
neither  of  these  is  more  than  a  few  miles  from  Nazareth, 
and  frequent  communication  might  easily  be  maintained 
between  dwellers  in  it  and  those  in  either  of  them.  The 
traditional  site  is  now  called  Keffr  Kana,  and  is  about  four 
miles  northeast  of  Nazareth,  but  in  1838  Dr.  Edward 
Robinson  found  a  place  called  Kana-el-Jelil,  which  is  the 
very  name  given  in  the  narrative  before  us,  and  which 
is  about  nine  miles  north  of  Nazareth,  and  this  is  now 
generally  favored  by  Biblical  geographers.*     Dr.  Wm. 

*  The  suggestion  of  "  Reiiiph  "-only  a  mile  and  a  half  from  Naz- 
areth, by  Lieut.  Concler,— lacks  confirmation. 


30  THE  MIRACLES  OF  OUR  SAVIOUR, 

M,  Thomson,  whose  authority  on  a  matter  of  this  kind 
stands  deservedly  very  high,  has  said  that  ho  sees  "  no 
reason  to  question  the  identification"  made  by  Dr.  Rob- 
inson. He  tells  us,  moreover,  that  ''  there  is  not  now  a 
habitable  house  "  in  the  place,  that  "the  immediate  neigh- 
borhood is  so  wild  as  to  have  become  a  hunting  ground," 
and  that  a  week  before  his  visit  to  it  his  guide  "  had  shot 
a  large  leopard  amongst  its  ruined  houses.''  *  Alas,  how 
changed  from  the  day  on  which  our  blessed  Lord  mani- 
fested his  glory  there  by  this  first  of  all  his  miracles ! 

It  was  a  marriage  feast,  and,  therefore,  a  time  of  glad- 
ness, for  among  the  Jews  such  occasions  were  kept  with 
peculiar  rejoicings.  The  parties  were  usually  formally 
betrothed  to  each  other  a  considerable  time — sometimes 
as  long  as  twelve  months — before  the  actual  ceremony  of 
marriage.  On  the  occasion  of  the  betrothal,  the  bride- 
groom gave  to  the  bride  a  piece  of  money  or  a  letter,  it 
being  expressly  stated,  in  either  case,  that  he  thereby  es- 
poused her.  From  that  moment  in  the  eye  of  the  law 
they  were  reckoned  as  if  they  had  been  actually  married, 
but  the  bride  still  remained  in  her  father's  house.  On 
the  evening  appointed  for  the  ceremony  proper,  the  bride 
was  led  from  the  home  of  her  girlhood  to  that  of  her  hus- 
band, with  great  processional  splendor.  To  borrow  the 
description  of  Edersheim,  "  First  came  the  merry  sounds 
of  music,  then  they  who  distributed  among  the  people 
wine  and  oil,  and  nuts  among  the  children,  next  the  bride, 
covered  with  the  bridal  veil,  her  long  hair  flowing,  sur- 
rounded by  her  companions,  '  the  friends  of  the  bride- 
groom '  and  '■  the  children  of  the  bride-chamber.'  All 
aroiuid  were  in  festive  array;  some  carried  torches  or 
lamps    on   poles;   those     nearest    had    myrtle    branches 

*  ''Central  Palestine  and  Phoenicia,"  by  Wm.  M.  Thomson,  D.D., 
pp.  304-5. 


THE  BEGINNING  OF  MIRACLES  AT  CAN  A.  31 

and  chaplets  of  flowers,  Eveiy  one  rose  to  salute  the 
procession  or  join  it;  and  it  was  deemed  almost  a  religious 
duty  to  break  into  praise  of  the  beauty,  the  modesty  or 
the  virtues  of  the  bride.  Arrived  at  her  new  home,  she 
was  led  to  her  husband.  Some  such  formula  as,  'Take 
her  according  to  the  Law  of  Moses  and  of  Israel/  would 
be  spoken,  and  the  bride  and  bridegroom  crowned  with 
garlands.     Then   a  formal  legal  instrument  was  signed 

then,  after  the  prescribed  washing  of 

hands  and  benediction,  the  marriage  supper  began,  the 
cup  being  filled  and  the  solemn  prayer  of  bridal  benedic- 
tion spoken  over  it."  * 

In  the  case  before  us,  all  these  parts  of  the  usual  pro- 
gramme had  been  carried  out,  and  the  feast  had  been 
going  on  for  some  time  before  our  Lord  and  his  disciples 
appeared  upon  the  scene.  It  was  no  uncommon  thing, 
in  those  days,  for  such  a  festival  to  last  for  a  whole  week; 
but  it  is  quite  impossible  to  determine  either  how  long  this 
one  had  been  begun  before  Jesus  and  his  followers  joined 
it,  or  at  what  precise  stage  in  its  progress  the  deficiency 
in  the  supply  of  wine  became  apparent.  All  that  is  re- 
corded is  that  "  when  the  wine  failed,  the  mother  of  Jesus 
said  unto  him,  they  have  no  wine."  Either  from  the 
poverty  of  the  hosts,  or  because  more  guests  than  had 
been  anticipated  had  arrived,  or  for  some  other  reason 
too  unimportant  to  be  specified,  enough  wine  had  not  been 
presided  for  the  occasion,  and  the  exposure  of  that  would 
have  been  a  bitter  mortification  to  all  concerned. 

But  why  did  Mary  come  to  Jesus  with  such  informa- 
tion %  Her  words  were  certainly  meant  as  an  appeal  to 
him  for  help  out  of  the  difficulty.  But  surely  that  which 
she   sought   was  not,  as   Bengel  has   suggested,  to   give 

*  Ederslieim's  "  Life  and  Times  of  Jesua  the  Messiali/'  vol.  i. 
p.  354. 


32  THE  MIRACLES  OF  OUR  SAVIOUR. 

him  a  hint  to  take  his  leave  along  Avitli  his  disciples, 
and  so  set  an  example  that  would  lead  to  the  breaking  up 
of  the  party  before  the  deficiency  was  publicly  discov- 
ered. Neither  was  it,  as  Calvin  has  imagined,  that  he 
might  be  led  to  fill  up  the  time  by  some  interesting  dis- 
course, and  so  take  away  the  attention  of  the  guests  from 
that  which  was  giving  her  so  much  concern.  The  appeal 
in  her  words,  like  that  which  was  afterwards  sent  to 
Jesus  by  the  sisters  of  Bethany  when  their  messenger 
said  to  him,  "  Lord,  he  whom  thou  lovest  is  sick,"  was 
a  simple  statement  of  the  need,  leaving  it  to  himself  to 
meet  it  as  he  chose.  And  if  it  be  asked  what  specially 
she  herself  had  in  mind  at  the  moment,  we  may  perhaps 
come  near  to  the  right  answer  by  looking  back  over  her 
past  experiences  and  connecting  them  with  the  reports 
of  recent  occurrences,  which  she  must  have  heard  from 
the  disciples,  who  accompanied  her  Son.  None  knew 
Jesus  as  she  did.  The  circumstances  attendant  on  his 
birth  had  long  been  pondered  in  her  heart.  She  remem- 
bered the  homage  of  the  shepherds,  and  the  adoration  of 
the  wise  men  from  the  far  East.  She  had  not  forgotten 
the  thrill  that  tingled  through  her  that  day  when,  after 
she  had  found  him  in  the  midst  of  the  teachers  at  Jeru- 
salem, he  said  to  her,  ''  Wist  ye  not  that  I  must  be  about 
my  Father's  business  %  "  She  knew  by  all  these  tokens, 
and  by  other  tokens  which  could  be  given  only  to  her- 
self, that  he  had  come  into  the  world  on  a  special  mission, 
and  she  had  watched  his  progress  all  through  his  youth- 
ful career,  waiting  with  an  expectancy,  all  the  more  eager 
that  it  was  silent,  for  the  day  when  the  nature  ot  that 
mission  should  be  manifested  to  the  world.  And  now 
she  had  heard  from  the  disciples,  in  the  intervals  of  the 
feast,  of  the  marvellous  things  that  had  taken  place  with- 
in the  last  few  days  at  the  Jordan.     The   testimony  of 


THE  BEGINNING  OF  MIRACLES  AT  CAN  A.  33 

John  the  Baptist  to  the  glory  attendant  on  his  baptism, 
and  to  the  fact  that  he  was  the  Lamb  of  God  who  taketh 
away  the  sins  of  the  world  ;  the  greeting  which  he  gave 
to  Simon ;  the  call  which  he  addressed  to  Philip ;  the 
evidence  which  he  furnished  to  Nathanael  of  his  perfect 
knowledge  both  of  his  general  character  and  of  his  de- 
votional meditation  under  the  fig-tree,  together  with  the 
strange,  and,  as  yet,  largely  incomprehensible  forecast 
which  he  had  given  of  the  future  of  his  work,  in  the 
words,  "  thou  shalt  see  heaven  opened,  and  angels  as- 
cending and  descending  on  the  Son  of  Man  " — all  these 
woidd  be  told  her  by  the  zealous  disciples.  What  won- 
der, then,  if  she  began  to  feel  that  now  at  length  the 
time  of  his  showing  forth  to  Israel  had  come,  and  that 
perhaps  he  might  inaugurate  it  there  and  then  by  some 
work  of  love  and  power  ?  We  may  not  say,  indeed,  that 
possibly  he  had  already  performed  some  miracles  during 
his  life  of  seclusion  at  Nazareth,  for  the  assertion  of  the 
Evangelist  that  this  was  the  beginning  of  miracles  with 
him  is  altogether  inconsistent  with  such  an  idea.  But 
Mary  was  a  Jewess,  and,  like  her  people  generally,  she 
'■'■  required  a  sign."  Perhaps,  too,  she  had  just  such  ma- 
terial ideas  of  the  Messiah's  Kingdom  as  were  clung  to 
by  the  Apostles  down  to  the  very  day  of  the  Ascension  | 
and  so  there  may  have  been  in  her  application  at  this 
time,  a  desire  to  hasten  on  his  public  revelation  of  him- 
self, with  perhaps  a  little  secret  satisfaction  at  the  antici- 
pation of  the  earthly  glory  which  she  thought  would  come 
to  herself  when  his  royalty  should  be  recognized. 

Now,  if  this  were  indeed  the  case,  we  can  easily  un^ 
derstand  not  only  why  she  made  this  application  unto 
him,  but  also  why  he  met  it  as  he  did.  For  he  said 
unto  her,  "  V/oman,  what  have  I  to  do  with  thee  % 
Mine  hour  is  not  yet  come."     The  words  have  to  our  ears 


34  THE  MIRACLES  OE  OUR  SAVIOUR. 

a  tone  of  abruptness,  and  almost  of  harshness  in  them, 
but,  as  Fai-rar  lias  said,  "  that  is  the  fault  partly  of  our 
version,  and  partly  of  our  associations."  Thus  much  at 
least  is  certain.  There  was  no  lack  of  respect  or  aflfec- 
tion  in  the  use  of  the  word  "woman,"  for  the  same  term 
was  employed  by  him  as  he  hung  upon  the  cross,  when, 
with  the  utmost  tenderness  and  consideration  for  her,  he 
committed  her  to  the  care  of  the  beloved  disciple  as  to 
that  of  a  son.  He  did  not  call  her  '^  Mother,"  indeed, 
and  as  perhaps  this  may  have  been  the  first  occasion  on 
which  he  failed  to  address  her  by  that  name,  she  may 
have  been  deeply  moved  by  its  absence,  but,  as  we  shall 
immediately  see,  his  very  purpose  at  this  time  was  to 
tell  her  that  henceforth  there  could  be  no  human  inter- 
ference, not  even  that  of  one  who  had  been  so  dear  to 
him  as  she  had  been,  with  the  ordering  and  directing  of 
his  life.  For  the  phrase,  "  What  have  I  to  do  with 
thee  ?  "  literally,  "  What  is  there  to  thee  and  to  me  %  " 
wherever  it  occurs,  "  marks,"  as  Westcott  well  says, 
"  some  divergence  between  the  thoughts  and  ways  of  the 
persons  so  brought  together."  Thus  far,  Jesus  had  been 
subject  to  Mary  as  a  human  son  to  a  human  mother. 
But  now  they  had  come  to  the  parting  of  the  road  which 
they  had  so  long  traversed  side  by  side.  Henceforth  he 
is  to  know  no  earthly  relationship  in  the  sense  of  being 
swayed  by  it  or  subordinate  to  it  5  but  lie  is  to  be 
guided  solely  by  his  Messianic  intuition  as  the  8on  of  God. 
From  this  time  forward  the  tie  of  consanguinity  which 
bound  him  to  mother  and  brothers  and  kinsmen,  was  to 
be  swallowed  up  in  that  which  united  him  to  iiis  people 
as  a  whole,  and  "  whosoever  woidd  do  the  will  of  his 
Father  in  heaven,  the  same  should  be  his  brother  and 
sister  and  mother."  No  merely  personal  considerations 
now  were  to  have  force  with   him.     His  life  was  not  to 


THE  BEGINNING  OF  MIRACLES  AT  CANA.  35 

be  regulated  by  regard  to  earthly  relatives.  He  "  must 
work  the  work  of  hmi  that  sent  him."  He  "  must 
be  about  his  Father's  business."  However  painful 
it  might  be  to  them  both,  he  had  come  to  the  point  from 
which  she  could  not  accompany  him  farther,  and  he  must 
be  free  from  all  suggestions  and  interference  on  her  part. 
To  quote  again  from  Westcott,  ^^  the  phrase,  What  is  there 
to  thee  and  to  me  %  here  serves  to  show  that  the  actions 
of  the  Son  of  God,  now  that  he  has  entered  on  his  divine 
work,  are  no  longer  dependent  in  any  way  on  the  sugges- 
tion of  a  woman,  even  though  that  woman  be  his  mother. 
Henceforth,  all  he  does  springs  from  within,  and  will  be 
wrought  at  its  proper  season.  The  time  of  silent  disci- 
pline and  obedience  was  over."* 

The  words  "  mine  hour  is  not  yet  come  "  have  been 
taken  in  different  senses  by  different  interpreters,  but, 
however  understood,  they  carry  forward  the  meaning 
which  we  have  just  given  to  the  expression  that  precedes 
them.  Some  take  the  "  hour  "  here  as  that  so  often  re- 
ferred to  in  the  later  chapters  of  this  book,  namely,  the 
crisis  of  his  death  and  resurrection,  and  would  make  the 
reference  something  like  this :  "  I  see  that  you  are 
thinking  of  the  foundation  and  proclamation  of  my  King- 
dom, but  we  are  not  come  to  that  point  yet.  Much  has 
to  be  done  and  suffered  before  we  reach  that  goal,  and  I 
obtain  my  throne,  and  when  I  do,  it  will  not  be  at  all 
what  you  now  imagine."  But  that  is  far-fetched.  Oth- 
ers think  that  they  can  see  from  references  scattered  over 
this  fourth  gospel  traces  of  the  fact  that  Jesus  had  fore- 
planned  his  life,  as  it  were  in  two  parallel  columns — one 
marking  the  time  and  the  other  designating  the  work  that 
specially  belonged  to  it.  As  each  hour  was  thought  of 
by  him,   the  work  to  be  done  in  it  came  up  before  him. 

*  "  Speaker's  Gommentary,"  in  loco. 


36  THE  MIRACLES  OF  OUR  SAVIOUR. 

As  each  work  which  he  had  to  perform  suggested  itself 
to  him,  the  hour  for  its  performance  was  remembered  by 
him,  and  so  he  went  on  through  his  public  ministry  un- 
til he  had  exhausted  both  columns,  and  coiUd  write  at 
the  bottom  of  the  time  one,  ''Father,  the  hour  is  come," 
and  at  the  bottom  of  that  which  registered  the  works,  "  I 
have  finished  the  work  which  thou  gavest  me  to  do." 
Many,  therefore,  would  make  the  expression  here  mean, 
"  Have  patience,  the  time  has  not  yet  come  for  me  to  do 
any  thing.  I  will  do  something  by-and-by.''  This  view 
I  prefer  on  the  whole  as  being  at  once  the  simplest  and 
the  most  satisfactory,  while,  as  you  may  see  by  compar- 
ing the  narrative  in  chapter  seventh,  verses  8-10,  it  is 
not  without  a  parallel  in  the  history  of  our  Lord.  It  is 
as  if  he  had  said,  "  All  in  good  time.  Everything  in 
its  own  season,  but  the  time  for  doing  any  thing  here  is 
not  yet  come.     Wait  till  the  hour  has  struck." 

Thus,  though  he  felt  it  needful,  very  tenderly,  yet 
very  decidedly,  to  check  the  spirit  which  his  mother 
manifested  in  her  attempt  to  intrude  the  claims  of  her 
earthly  relationship  into  the  sphere  of  his  Messianic 
work,  he  did  not  deny  her  request,  but  in  that  "  not 
yet "  there  was  a  promise  of  a  coming  blessing,  which 
she  immediately  prepared  to  receive.  She  did  not  fully 
understand  her  Son,  but  whether  she  understood  him  or 
not,  she  had  learned  implicitly  to  trust  him,  and  her 
faith  here  was  akin  to  that  of  the  alien  woman,  who  out 
of  a  rebuff  made  a  new  plea,  for  in  the  very  terms  of  that 
which  was  a  present  postponement  she  saw  an  approach- 
ing benefit.  Therefore,  turning  to  the  servants,  who 
evidently  treated  her  with  special  deference,  she  said, 
'•'  Whatsoever  he  saith  unto  you,  do  it."  How  long  it 
was  before  he  said  anything  to  them  does  not  appear ; 
but  some  may  feel  a  little  surprise  at  his  performing  the 


THE  BEGINNING  OF  MIRACLES  AT  CAN  A.  37 

miracle  so  soon  after  lie  had  said,  "Mine  hour  is  not 
yet  come,"  and  it  may  be  a  relief  to  them  to  remind 
them  of  some  things  just  similar  in  his  career.  When 
his  brothers  went  up  without  him  to  the  Feast  of  Tab- 
ernacles, as  narrated  in  the  seventh  chapter  of  this  gos- 
pel, he  said  to  them,  (verse  8)  "Go  ye  up  unto  this 
feast.  I  go  not  up  yet  unto  this  feast,  for  my  time  is 
not  yet  come."  And  then  we  have  the  following  state- 
ment, "  When  he  had  said  these  words  unto  them  he 
abode  still  in  Galilee.  But  when  his  brethren  were 
gone  up,  then  went  he  also  up  unto  the  feast,  not  openly, 
but  as  it  were  in  secret."  And,  if  any  be  still  troubled,  1 
may  simply  quote  the  comment  of  Westcott,  to  this  effect, 
"  There  is  no  inconsistency  between  this  declaration  of 
Christ,  that  '  his  hour  was  not  yet  come,'  and  the  fulfil- 
ment of  the  prayer,  which  followed  immediately.  A 
change  of  moral  and  spiritual  conditions  is  not  measured 
by  length  of  time."  * 

Among  the  necessary  furniture  of  a  Jewish  house  were 
water-pots  for  the  numerous  washings — both  of  the  hands 
and  of  vessels — which  were  required  by  their  law,  as  it 
had  been  supplemented  by  tradition,  and  so,  at  a  feast 
like  that  of  which  we  are  now  speaking,  we  are  not  sur- 
prised to  find,  in  a  convenient  place,  six  of  these  stone 
jars  of  great  size.  They  held  two  or  three  firkins  apiece, 
"  making  an  aggregate,  when  the  whole  six  were  full,  of 
from  sixty  to  a  hundred  gallons,  according  as  we  reckon 
the  firkin  as  the  common  Palestinian  bath,"  or  that  of 
Sepphoris.  These  water-pots  were  replenished  when 
necessary,  not  by  being  taken  to  the  well,  but  by  the 
emptying  into  them  of  other  smaller  vessels,  which  had 
been  filled  elsewhere.  Pointing  to  them,  Jesus  said  unto 
the  servants,  "  Fill  the  water-pots  with  water,"  and,  in 

*  "  Speaker's  Cominentary,"  as  before. 


38  THE  MIRACLES  OF  OUR  SAVIOUR. 

the  zeal  of  their  obedience,  "  they  filled  them  up  to  the 
brim."     Then  he  asked  them  to  "  draw  out  "  from  the 
water-pots  so  replenished,  and  "bear"  tlie  result  "to  the 
governor  of  the  feast."     This  was  an  official  whose  posi- 
tion corresponded  somewhat  to  that  of  the  chairman  of  a 
banquet  among  ourselves,  but  his  duties   were   consider- 
ably  more  onerous.     He   was   chosen  from   among    the 
guests,  and  as  it  was  a  point   of  etiquette  that  the  bride 
and  bridegroom,  though  in  their   own  house,  were  to  be 
absolved  from  all  responsibility  as  hosts,  it  was  the  duty 
of  the  governor  to  superintend  the  feast,  to  examine  and 
taste  everything  that  came  to  the   table,  to  take   order 
that  every  one  was  served,  and  to  look  after  the  putting 
of  the  dishes  on  the  table  and  their  removal  from  it.     He 
was  expected,  also,  to  guide  the  conversation  of  the  com- 
pany, and  to  discourage  every  thing  like  intemperance. 
If  he  saw  any  one  in  danger  of  becoming  excited,  he  was 
to   watch  his   opportunity,    and    mingle    water  with  his 
wine.     It  was  his,  too,  to  preserve  order  and  decorum, 
and  when  any  one  transgressed  the  bounds  of  good  be- 
havior, he  had  a  simple  remedy  by  which  he  was  enabled 
to   restore   quiet,  without  being  under  the   necessity  of 
naming  any  particular  person,  for  he  broke  a  glass  before 
the  company,  and  the  moment  they  heard  the  noise  there- 
by produced  they  returned  to  the  observance  of  propriety. 
Such  was  the  man  to  whom  the  Lord  commanded  the 
servants  to  take  what   they  had  drawn   from   the  water- 
pots  ;  but,  to   their   surprise,   in   drawing  'it  they  found 
that  it  was  wine,  the  good  quality  of  which,  when  he  had 
tasted   it,  so   impressed   the  governor,  that  he  jocularly 
said  to  the  bridegroom,  "  Every   man   at  the   beginning- 
doth  set  forth  good  wine,  and  when  men  have  well  drunk, 
then  that  which  is  worse ;  but  thou  hast   kept  the  good 
wine  until   now."     The    word    translated    "have    well 


THE  BEGINNING  OF  MIRACLES  AT  CANA.  39 

drunk,"  is  very  strong,  and  literally  means,  "  have  be- 
come drunken,"  but  as  Godet  has  said,  "  it  is  not  neces- 
sary to  attenuate  its  meaning,  in  order  to  remove  from 
the  guests  at  the  marriage  feast  every  suspicion  of  intem- 
perance. For  the  saying  is  used  in  a  proverbial  sense, 
and  does  not  apply  to  the  actual  company."  * 

It  has  been  usual,  in  commenting  on  these  words,  to 
give  them  a  spiritual  application,  and  to  say  that  the 
way  of  the  world  is  to  produce  its  best  first,  and  at  the 
last  to  bring  forth  its  worst  in  the  form  of  remorse  and 
anguish  of  soul,  while  the  way  of  God  is  just  the  reverse, 
and  he  brings  his  people  through  trials  first,  reserving 
for  the  last  the  purest  spiritual  enjoyment,  and  for  the 
last  of  all  that  which  is  best  of  all,  the  pure  and  perennial 
blessedness  of  heaven.  But  though  all  that  is  true,  there 
was  nothing  of  it  in  the  mind  of  the  speaker  here,  for  he 
was  giving  only  a  proverbial  saying,  which  he  sportively 
remarked  had  been  not  only  falsified  but  reversed  on  the 
present  occasion,  and  it  is  better  in  interpreting  hia 
words  to  take  literally  what  was  literally  meant. 

The  miracle  was  performed  either  while  the  water  was 
in  the  jars  or  while  the  servants  were  in  the  act  of  draw- 
ing it  ofi",  and  it  is  absolutely  needless  to  speculate  on  the 
manner  in  which  it  was  wrought.  It  was  a  miracle,  and 
therefore  it  is  inexplicable,  though  there  was  poetic  sublim- 
ity in  the  description  given  of  it  by  him  who  wrote  '^  the 
conscious  water  saw  its  God  and  blushed."  But  though  we 
can  say  nothing  of  the  mode  in  which  it  was  wrought,  i1 
is  right  to  take  note  of  the  evidence  of  its  reality  which 
is  furnished  in  the  narrative.  Observe,  then,  the  follow- 
ing particulars.  Real  water  was  placed  in  the  pots.  The 
Lord  Jesus  himself  did  not  touch  one  of  the  vessels.  The 
water  was  poured  in  and  the  wine  was  drawn  out  by  the 

*  Godet  on  John,  vol.  ii.  p.  12. 


40  THE  MIRACLES  OF  OUR  SAVIOUR. 

servants.  There  was  no  collusion  between  him  and  them, 
and  they  saw  all  that  there  was  to  be  seen.  The  water 
was  put  where  it  was  not  usual  to  put  wine,  and  so  noth- 
ing in  the  vessels  from  which  the  wine  was  drawn  could 
give  that  which  was  drawn  from  them  the  flavor  or  ap- 
pearance of  wine.  The  wine  was  tasted  and  judged  by 
one  who  knew  neither  how  it  was  produced  nor  whence 
it  came.  Now  let  all  these  circumstances  be  put  to- 
gether and  judged  as  we  should  judge  of  the  evi- 
dence in  a  court  of  law,  and  it  will  be  impossible  to 
come  to  any  other  conclusion  than  that  this  was  a 
real  transmutation  of  water  into  Avine,  and  that  it  was 
effected  by  the  power  of  God.  All  mere  naturalistic 
explanations  fail  to  account  for  it,  and  so  we  do  not  won- 
der when  we  read  that  ''  his  disciples  believed  on  him." 
They  believed  on  him  before.  Just  as  the  Samaritans 
believed  on  him  at  first  because  of  the  saying  of  the 
woman,  so  they  had  believed  on  him  on  the  testimony  of 
John.  But  now  they  could  say,  "  Now  we  believe,  not 
because  of  John's  saying,  but  we  have  seen  his  wonderfid 
works  ourselves  and  know  that  this  is  indeed  the  Christ, 
the  Saviour  of  the  world." 

So  much  for  the  exposition  of  the  narrative.  But  now, 
in  concluding,  let  us  look  at  the  spiritual  significance  of 
the  miracle  itself.  This  is  suggested  to  us  in  the  eleventh 
verse,  "This  beginning  of  miracles  did  Jesus  in  Cana  of 
Galilee,  and  manifested  forth  his  glory,"  and  to  have  a 
right  conception  of  what  these  words  suggest,  we  must 
read  them  in  connection  with  those  others  in  the  first 
chapter,  which  Ave  have  elsewhere  called  the  text  of  the 
fourth  gosj)el.*  "  The  Word  was  made  flesh  and  dwelt 
among  us,  and  we  beheld  his  glory,  the   glory  as  of  the 

*  See  "  The  Limitations  of  Life  and  Other  Sermons,"  p.  22. 


THE  BEGINNING  OF  MIRACLES  AT  CAN  A.  41 

only-begotten  of  the  Father,  full  of  grace  and  truth." 
The  changing  of  the  Avater  into  wine  was  thus  one  of  the 
earliest  out-flashings  of  the  glory  of  Godhead,  through 
the  incarnation  of  the  Word,  which  John  brings  before 
his  readers,  in  support  of  the  assertion  which  it  is  the 
purpose  of  his  gospel  to  prove.  We  have  already  seen 
that  it  was  a  work  which  only  divine  power  could  pro- 
duce. But  the  power  is  not  the  only,  if  it  be  even  the 
central  glory  of  the  miracle,  for  it  clearly  symbolizes  the 
change  which  by  his  advent  into  the  world  the  Lord 
Jesus  Christ  was  to  produce  upon  individuals  and  upon 
society.  Out  of  the  water-pots  of  the  law  he  brought 
that  which  may  well  represent  the  blessings  of  the  gospel. 
The  mission  of  Moses  to  Pharaoh  was  signalized  by  the 
changing  of  water  into  blood,  but  the  advent  of  Christ 
into  the  world  finds  its  emblem  in  the  changing  of  water 
into  wine.  The  one  indicated  judgment,  the  other  sym- 
bolized joy  and  gladness.  That  which  is  already  valua- 
ble in  human  society  is  made  by  the  gospel  more  valua- 
ble than  ever,  and  is  increased  so  as  to  become  the 
possession  of  multitudes,  who  but  for  the  influence  of 
Jesus  would  never  have  enjoyed  it  at  all.  The  water  of 
earthly  fellowship  is-  transmuted  into  the  wine  of  spiritual 
communion,  and  in  this  regard  the  very  magnitude  of  the 
quantity  of  wine  produced  becomes  a  most  interesting  and 
suggestive  thing,  indicating,  as  it  does,  the  great  capacity 
of  the  gospel  for  ministering  to  the  highest  enjoyment  of 
mankind.  As  the  bread  of  ordinary  food  in  the  miracle 
of  the  loaves  became,  so  here  the  wine  of  ordinary  drink 
becomes  sacramental  at  the  wonder-working  touch  of 
Jesus.  Both  alike  are  lifted  by  him  into  a  symbolism 
that  connects  them  with  himself  and  his  relationship  to 
the  world  which  he  came  to  bless.  As  the  one  links  itself 
on  to  the  words,  ^^  I  am  the  Bread  of  Life,"  so  the  other 


42  THE  MIRACLES  OF  OUR  SAVIOUR. 

is  allied  to  the  far-reaching  saying,  '■'■  I  am  the  true  Vine." 
That  is  for  me  the  significance  of  the  miracle  at  Cana. 

Add  to  this  the  fact  that  the  first  appearance  of  our 
Lord  after  his  baptism  was  at  a,  feast  and  you  will  see  at 
once  the  difference  between  the  gospel  and  the  message 
even  of  such  an  one  as  John  the  Baptist.  John  was  an 
ascetic,  keeping  to  the  wilderness.  Jesus  came  into  the 
homes  of  the  people  even  in  their  merry-makings.  To 
heal  the  leper,  he  touched  him;  to  elevate  feasts,  he  took 
part  in  them;  and  thereby  left  an  example  for  us;  for 
while  as  Christians,  we  are  not  to  be  of  the  world,  we 
must  still  be  in  it,  and  by  our  remaining  in  it  help  to 
purify  and  ennoble  it.  The  measures  of  meal  are  not  to 
be  changed  by  religiously  keeping  the  leaven  from  com- 
ing into  contact  with  them,  but  by  the  hiding  of  the 
leaven  in  them.  And  so  we  are  to  cleanse  the  world  by 
our  contact  with  it,  not  only  in  its  business,  but  at  its  feasts. 
Only  remember  that  to  do  that  we  must  maintain  our 
Christian  character  there,  for  by  that  alone  we  can  influ- 
ence for  good  those  whom  we  shall  meet. 

Then,  again,  as  this  was  a  marriage  feast,  we  cannot 
forget  tliat  in  the  beautiful  words  of  the  marriage  ser- 
vice Christ  "  hallowed  and  adorned  "  that  divine  insti- 
tution ''  by  his  presence  and  first  miracle  that  he  wrought 
in  Cana  of  Galilee."  At  the  very  beginning  of  the  Old 
Testament  we  find  the  primeval  law  that  one  man  should 
be  the  husband  of  one  wife,  and  here,  at  the  very  outset 
of  his  ministry,  we  have  Christ  giving  his  countenance 
to  marriage,  thereby  showing  at  what  a  distance  he  stood 
from  those  who,  already  in  the  days  of  Paul,  had  begun 
to  forbid  men  to  marry,  and  had  cast  reproach  upon  the 
holiest  and  most  helpful  relationship  of  life.  At  all  our 
feasts,  therefore,  let  us  see  to  have  Christ  present,  and 
to  be  ourselves  Christians.     Above  all,  at  our  marriage 


THE  BEGINNING  OF  MIRACLES  AT  CANA.  43 

feasts  let  us  send  our  first  invitation  to  him,  for  when 
marriages  among  us  shall  be  entered  into  in  that  spirit, 
there  will  be  fewer  divorces  in  the  land. 

And  now  let  me  say  a  few  words  as  to  the  bearing  of 
this  narrative  on  the  matter  of  temperance.  Here  we 
must  be  specially  on  our  guard  against  running  into  ''  the 
falsehood  of  extremes."  On  the  one  hand,  those  who 
have  adopted  the  opinion  that  it  is  a  positive  sin  to  drink 
wine  in  any  quantity  as  a  beverage,  have  come  to  the 
conclusion  that  the  wine  of  this  miracle  was  not  in  any 
degree  intoxicating.  Now,  I  cannot  but  respect  the 
motives  of  all  who  are  seeking  earnestly  to  granple  with 
the  terrible  evil  of  our  modern  intemperance.  But  few 
things  do  greater  harm  to  a  good  and  noble — and  I  will 
even  call  it  a  holy — cause,  than  to  attempt  to  sustain  it 
by  an  untenable  argument,  because,  when  the  antag- 
onist has  exposed  the  badness  of  the  argument,  he  sup. 
poses  that  he  has  found  a  good  reason  for  opposing  the 
cause  ;  and  just  this  has  been  the  result  in  the  case  be- 
fore us.  The  Avine  here  produced  was  the  common  wino 
of  the  country,  or,  more  specifically,  just  such  wine  as 
was  usually  furnished  at  marriage  feasts,  only  much  better 
in  quality.  Now,  no  one  can  read  the  account  of  the 
duties  of  the  governor  at  such  a  feast  on  ordinary  occasions, 
or  give  a  correct  interpretation  to  the  words  of  the  gov- 
ernor of  the  feast  here,  without  coming  to  the  conclusion 
that  the  wine  was  such  as,  if  taken  in  excess,  would  have 
produced  intoxication.  We  must  not,  we  dare  not,  even 
in  support  of  a  good  cause,  give  any  other  than  the  true 
and  honest  interpretation  of  the  statements  of  Scripture, 
and  so  we  must  dismiss  the  idea  that  this  wine  was  not 
in  any  degree  exhilarating,  but  was  only  grape  syrup,  and 
with  that  must  go  the  other  opinion,  that  it  is  a  positive 
sin  to  drink  wine  in  any,  even  the  smallest,  quantity. 


44:  THE  MIRACLES  OF  OUR  SAVIOUR. 

But  then,  on  the  other  hand,  we  must  beware  of  run- 
ning into  the  opposite  extreme.  There  was  a  difference 
between  this  ordinary  Palestinian  wine  and  those  alco- 
holic mixtui'es  which  are  classed  in  our  day  under  the 
generic  name  of  wine,  and  so  the  presence  of  Christ  at 
this  feast,  and  his  changing  of  water  into  the  wine  com- 
mon in  Palestine  in  his  day,  cannot  be  held  as  justifying 
"  the  ordinary  drinking  usages  of  American  society  to- 
day, with  its  bars,  its  wine-shops,  its  saloons,  its  beer- 
gardens,  its  fiery  wines,  and  strong  liquors,  and  all  their 
attendant  evils."  *  Nothing,  either  in  Scripture  or  outside 
of  Scripture,  justifies  these  things,  and  we  must  use  every 
proper  means  to  do  away  with  them.  The  true  ground 
on  which  to  advocate  total  abstinence  in  these  days  is  to 
appeal  to  the  drunkard  to  abstain  for  his  own  deliverance, 
while  we  expose  the  sin  of  his  intemperance,  and  con- 
demn him,  in  all  love,  but  yet  with  all  decidedness,  as 
much  as  the  drink.  Then,  inasmuch  as  he  must  not 
be  required  to  abstain  alone,  we  ought  to  appeal  to 
Christians  to  imitate  the  sacrifice  of  Christ,  and  to  give 
up  their  wine  out  of  love  to  those  to  whom  it  is  a  stum- 
bling-block, saying,  like  Paul,  "  If  meat  make  my 
brother  to  stumble,  I  will  eat  no  flesh  for  evermore,  that  I 
make  not  my  brother  to  stumble."  "  It  is  good  not  to  eat 
flesh,  nor  to  drink  wine,  nor  to  do  anything  whereby  thy 
brother  stumbleth."  f  That  is  a  ground  from  which  no  man 
can  be  dislodged.  I  have  never  knoAvn  a  Christian  who 
did  not  feel  in  some  degree  the  force  of  such  an  appeal, 
and  the  more  he  had  of  the  Spirit  of  Christ,  the  more 
ready  he  was  to  respond  to  it. 

Then  we  can  and  ought  to  appeal  to  the  young,  on  the 
ground  of  the  danger  that  lurks  in  their  use  of  alcoholic 

*  Abbot's  Commeutiiry  in  loco. 
t  I  Cor  viii.  13;  Roin  xiv,  21. 


THE  BEGINNING  OF  MIRACLES  AT  CAN  A.  45 

drinks.  We  can  say  to  them,  that  if  there  be  two  possi- 
ble courses  of  conduct,  one  of  which  is  attended  with 
danger  and  the  other  with  none,  prudence  dictates  that 
the  dangerous  course  shoukl  be  avoided  and  the  safe  one 
followed.  The  only  way  to  turn  the  edge  of  that  appeal 
would  be  to  say  that  there  is  no  danger  in  the  use  of 
these  modern  drinks.  But  no  one  who  has  the  use  of 
his  eyes  would  say  that,  for  the  victims  of  intemperance 
meet  us  on  every  hand.  Therefore  let  every  one  take 
the  safe  course,  and  so  preserve  himself  from  evil, 
as  well  as  help  to  deliver  the  land  from  that  curse  which 
is  eating  like  a  cancer  into  its  cities.  That  is  the  ground 
I  have  always  taken  in  regard  to  this  question,  and  I  see 
no  reason  to  change  it  now.  Certainly  no  reason  to  sub- 
stitute for  it,  what  I  must  call  an  unnatural  and  incorrect 
exposition  of  this  miracle.  I  say  nothing  now  on  the 
legislative  department  of  the  subject,  for  that  has  no 
place  in  the  exposition  of  this  miracle,  and  there  can  be 
no  effective  legislation  till  public  opinion  is  strong  enough 
to  sustain  and  to  enforce  it. 


n. 

THE  HEALING  OF  THE  NOBLEMAN'S   SON. 
John  iv.  4-3-5^. 

Between  the  two  miracles  wrought  by  our  Lord  at 
Cana  of  Galilee,  some  important  events  in  his  life  oc- 
curred. Foremost  among  these  was  his  visit  to  Jerusa- 
lem, to  attend  the  first  Passover  of  his  public  ministry. 
It  was  on  that  occasion  that  he  purged  the  temple  courts 
of  '^  those  that  sold  oxen,  and  sheep,  and  doves/'  and 
also  of  ^'  the  changers  of  money."  Then,  too,  he  had 
his  memorable  conversation  with  Nicodemus,  who  came 
to  him  by  night,  inquiring  into  the  nature  of  that  teach- 
ing which,  as  he  believed,  had  been  so  clearly  endorsed 
as  divine  by  the  miracles  which  he  wrought.  From 
Jerusalem  he  passed  into  the  rural  portion  of  Judea, 
whence,  on  his  route  to  Galilee,  he  went  through  Sama- 
ria, and  there,  at  Jacob's  Well,  met  the  woman  of 
Sychar,  to  whom  he  revealed  himself  as  the  Messiah. 
At  the  urgent  entreaty  of  the  men  of  the  city  to  which 
she  belonged,  he  remained  among  them  for  two  days, 
preaching  the  gospel  of  the  kingdom  with  marvellous 
success,  and  after  that  he  came  again  to  Cana.  At  Jeru- 
salem he  did  some  remarkable  miracles,  which  .are  not 
particularly  recorded,  but  which  must  have  ])roduced 
most  impressive  results.     This  is  evident,  first,  from  the 

46 


THE  HEALING  OF  THE  NOBLEMAN' S  SON.  47 

reference  made  to  them  by  Nicodemus,  when  he  said,* 
^'  Rabbi,  we  know  that  thou  art  a  teacher  sent  from  God, 
for  no  man  can  do  these  miracles  that  thou  doest,  except 
God  be  with  him  ; "  and,  second,  from  the  statement 
made  in  the  narrative  now  before  us,f  to  the  effect  that 
'^  the  Galileans  received  him,  having  seen  all  the  things 
that  he  did  at  Jerusalem  at  the  feast."  It  thus  appears 
that,  so  far  from  seeking  to  make  a  sensation,  by  heaping 
miracle  upon  miracle  in  their  narratives  of  the  life  of 
Christ,  the  Evangelists  have  given  only  a  few  of  the  more 
important  of  his  wonderful  works,  having  regard  in  their 
selection  not  so  much  to  the  supernatural  element  in 
them,  as  to  the  spiritual  lessons  which  they  taught,  or 
to  the  characters  of  those  on  whom  and  for  whom  they 
were  performed,  or  to  tlie  discourses  to  the  delivery  of 
which  they  led,  and  of  which  sometimes  they  formed  the 
texts.  This  fact  is  of  special  value,  from  its  bearing  on 
the  mythical  and  legendary  hypotheses,  by  which  some 
have  sought  to  account  for  the  stories  of  the  miracles 
which  are  contained  in  the  gospels,  and  it  has  not  always 
received  the  measure  of  attention  to  which  it  is  entitled. 
Myths  and  legends  are  said  to  be  formed  by  accretion, 
but  here  the  latest  of  the  four  Evangelists  has  deliber- 
ately omitted  the  records  of  some  miracles  to  which,  yet, 
he  refers  as  having  produced  very  striking  results,  a  pro- 
cedure altogether  unaccountable  if  his  gospel  had  been 
formed  after  the  manner  outlined  either  by  Strauss  or  by 
Renan. 

But  how  does  it  come  that  the  Evangelist  here  gives 
as  a  reason  for  Christ's  returning  to  Galilee  at  this  time 
the  provei'b  to  which  he  thus  refers,  in  the  forty-fourth 
verse  :  "  For  Jesus  himself  testified  that  a  prophet  hath 
no  honor  in  his  own  country"  ?  Would  not  that  have 
*  Joliu  iii.  2.  t  John  iv.  45. 


48  THE  MIRACLES  OF  OUR  SAVIOUR. 

been  a  good  explanation  rather  of  his  staying  away  from 
Galilee,  than  of  his  going  to  it?  Why,  then,  is  it  par- 
ticularly specified  in  this  place  %  The  question  is  not 
without  difficulty,  and  different  reasons  have  been  as- 
signed for  the  apparent  anomaly.  Some  would  solve  the 
problem  by  alleging  that  ''  his  own  country  "  here  must 
be  understood  of  Judea.  But  such  a  view  is  utterly  imten- 
able  in  face  of  the  fact  that  the  Lord  used  the  same  pro- 
verb on  another  occasion,  with  direct  allusion  to  his 
rejection  by  the  men  of  Nazareth,  "  where  he  had  been 
brought  up."  *  Others,  therefore,  going  to  an  opposite 
extreme,  would  take  ^'  his  o^wm  country  "  as  equivalent 
to  Nazareth  alone,  and  so  would  regard  tlie  verse  as  giv- 
ing the  reason  why,  when  he  returned  to  Galilee,  the 
Lord  did  not  go  to  Nazareth,  but  to  Cana.  This,  how- 
ever, is  nothing  better  than  a  makeshift ;  and  does  not 
commend  itself  in  any  degree  to  our  acceptance.  A  third 
expedient  has  been  resorted  to  by  those  who  take  the  word 
"for"  as  equivalent  to  "although,''  and  tell  us  that  the 
meaning  is  that  Jesus  returned  to  Galilee,  although  he 
quite  well  knew,  and  had  actually  testified,  "  that  a  pro- 
phet hath  no  honor  in  his  own  covmtry."  But  that  vio- 
lently cuts  the  knot,  and  does  not  in  the  least  unloose  it. 
Besides,  the  business  of  the  true  expositor  is  to  give  the 
meaning  of  the  language  before  him,  not  to  alter  its 
terms ;  to  explain  the  passage  with  which  he  is  dealing, 
not  to  explain  it  away.  We  must,  therefore,  search  for 
some  other  principle  of  interpretation,  which  shall  har- 
monize at  once  with  the  terminology  of  the  verse,  and 
with  the  place  in  which  we  find  it  here.  Now,  where  so 
many  different  explanations  have  been  given,  dogmatism 
would  be  out  of  place,  but  one  may  offer  his  opinion,  to 
be   taken  for  what  it   is  worth.     It  is  this,  Jesus  knew 

*  Luko  iv.  24. 


THE  HEALING  OF  THE  NOBLEMAN'S  SON.  49 

that  a  prophet,  or  great  man,  beginning  his  public  career 
among  his  own  people,  in  a  country  district  like  that  of 
Galilee,  is  almost  invariably  disregarded,  if  not,  indeed, 
despised,  by  those  who  have  known  him  from  the  first ; 
but  that  if  he  have  left  his  native  district,  and  gone  to 
the  metropolis  of  the  land,  and  there  made  for  himself  a 
name,  then,  on  his  return  to  those  whose  province  or  whose 
town  he  has  made  for  the  time  illustrious,  he  is  likely  to 
be  received  by  them  with  every  demonstration  of  enthu- 
siasm. Hence,  his  plan  was  to  commence  his  public 
ministry  at  Jerusalem.  There,  and  not  in  Galilee,  his 
earliest  revelations  of  the  glory  of  the  Word  that  was  in 
him  incarnate  were  to  be  made,  and  after  that,  when 
Galilee  had  become  resonant  with  the  reports  of  his 
greatness,  he  would  return  and  manifest  his  glory  to  his 
former  school-fellows  and  neighbors.  This  may  have 
been  in  his  mind  when  on  the  occasion  of  his  first  miracle 
at  Cana  he  said  to  his  mother,  '•'■  Mine  hour  is  not  yet 
come."  In  any  event,  very  soon  after  that  miracle,  and 
without  followingit  up  by  any  other  Messianic  appearances, 
he  went  up  to  Jerusalem,  where  the  works  which  he  did 
made  such  a  sensation  that  he  could  return  to  Galilee 
with  the  certainty  of  his  being  enthusiastically  welcomed. 
This  is  accordant  with  aU  that  we  know  of  human  nature, 
and  is  quite  in  keeping  with  the  statement  made  in  the 
forty-fifth  verse  :  •'  Then,  when  he  was  come  into  Gali- 
lee, the  Galileans  received  him  ;  having  seen  all  the 
things  that  he  did  at  Jerusalem  at  the  feast,  for  they  also 
went  unto  the  feast."  His  Galilean  reputation  had  no 
effect  at  Jerusalem  ;  but  his  Jerusalem  reputation  put  all 
Galilee,  for  the  time,  upon  his  side,  with  the  solitary  ex- 
ception of  Nazareth.  Such,  as  it  seems  to  me,  is  the 
simple  explanation  of  that  which  at  first  sight  seems  so 
anomalous. 


50  THE  MIRACLES  OF  OUR  SAVIOUR. 

Among  other  places  in  Galilee  to  Avhich  the  fame  of 
his  "wonderful  works  had  spread  Avas  Capernaum,  a  city 
which,  AAdK^thor,  with  Robin:>on,  we  identify  it  Avith  the 
modern  Klian  j\Iinyoh,  or,  with  Thomson,  with  Tell  Hum, 
was  situated  on  the  western  side  of  the  Lake  of  Tiberias, 
near  to  or  close  upon  the  shore,  and  not  far  from  its 
northern  extremity.  It  was  a  place  of  considerable  im- 
portance, having  collectors  of  customs,  and  probably  also 
a  ciistom-house,  within  its  limits,  and  it  was  garrisoned  by 
lloman  soldiers.  It  was  not  far  from  Tiberias,  where 
Herod  had  a  palace,  and  its  distance  from  Cana  must 
have  been  somewhere  about  twenty  miles.  In  this  place, 
at  this  time,  there  dwelt  a  certain  "  nobleman,"  or,  as  the 
word  is  rendered  in  the  margin  of  the  revised  version, 
"  king's  officer."  The  original  term  (Sn-czAzKO?)  signi- 
fies of  or  belonging  to  a  king,  and  it  may  designate  either 
an  officer  about  the  court,  or  a  man  of  rank  connected 
with  the  court  of  Herod.  He  was  neither  a  Roman  sol- 
dier nor  a  representative  in  any  Avay  of  the  Roman 
power,  and  so  the  probability,  almost  the  certainty,  indeed, 
is  that  he  was  not  a  Gentile,  but  a  man  of  Jewish  birth. 
But  however  high  his  rank,  he  was  not  on  that  account 
exempted  from  "  the  ills  that  flesh  is  heir  to,"  for  his 
son — then,  as  seems  probable  from  the  terms  employed 
concerning  him,  a  child  of  tender  years — was  lying  ill  of 
a  fever,  and  evidently  at  the  point  of  death.  In  these 
circumstances,  having  heard  of  what  Christ  had  done  in 
Jerusalem,  and  of  his  return  to  Cana,  nothing  was  more 
natural  than  that  he  should  make  speedy  and  urgent 
application  to  him  for  the  healing  of  his  child.  What 
Avill  not  a  fond  parent  do  for  the  life  of  his  son?  So  he 
travelled  all  the  way  from  Capernaum  to  Cana,  and  "  be- 
sought the  Lord  that  he  wouM  come  down  and  heal  him." 
There  was  thus  far,  you  observe,  no   sense   of  spiritual 


THE  HEALING  OF  THE  NOBLEMAN' S  SON.  51 

need  in  the  man's  heart.  He  went  to  Jesus,  just  as  to- 
day friends  will  bring  a  beloved  relative  who  is  danger- 
ously ill,  from  some  rural  district  to  a  famous  city  physi- 
cian or  surgeon,  in  the  hope  of  thereby  saving  his  life. 
True,  he  had  a  belief  in  the  reality  of  the  miracles  that  had 
been  already  wrought  by  Jesus,  and  in  his  power  to  work 
another  for  the  healing  of  his  child,  but  that  was  all. 
Still  that  faith  had  in  it  the  germ  of  something  higher 
and  better,  and  so  he  of  whom  it  was  said,  '■'  A  bruised 
reed  shall  he  not  break,  and  the  smoking  flax  shall  he 
not  quench,"  took  measures  for  its  further  development. 
And,  singularly  enough,  this  was  accomplished  in  his 
case,  as  in  that  of  the  Syrophoenician  woman,  by  what 
seems  at  first  like  a  denial  of  that  which  was  requested. 
For  the  Lord  said  unto  him,  "  except  ye  see  signs  and 
wonders  ye  will  not  believe."  These  words  are  by  some 
explained  in  this  way  :  Jesus  had  just  come  from  Sama- 
ria, where,  though  he  had  done  no  miracle,  the  men  of 
Sychar  believed  on  him  '^  because  of  his  own  word,"  and 
the  contrast  between  them — among  whom,  to  use  his  own 
figure,  '^  the  fields  were  white  already  to  the  harvest," 
and  there  was  a  great  spiritual  readiness  to  receive  the 
truth  at  his  lips — and  the  people  of  his  own  Galilee,  who 
were  chiefly  interested  in  him  as  a  miracle  worker,  was 
so  great  that  he  could  not  but  mark  it  with  what  was  in 
the  nature  of  a  reproof,  or  at  least  was  an  observation  to 
their  disparagement.  To  get  this  interpretation  out  of 
the  words,  however,  we  must  put  the  emphasis  on  the 
ye,  '^Except  ye  see,"  but  as  the  pronoun  is  not  found  in 
the  original,  I  think  it  preferable,  with  Edersheim,  to  put 
the  main  stress  on  the  word  ^'  see,"  "  Except  ye  see,"  and 
then  it  will  appear  that  "  what  the  Saviour  reproved  was 
not  the  reque^  for  a  miracle,  but  the  urgent  plea  that  he 
should  come   down  to  Capernaum,''  [for  the  purpose  of 


52  THE  MIRACLES  OF  OUR  SAVIOUR. 

performing  it]  '■''  wliicli  tlie  father  afterward  so  earnestly 
repented.  That  request  argued  igneranee  of  the  real 
character  of  the  Christ,  as  if  he  were  either  merely  a 
rabbi  endowed  with  special  power,  or  else  a  miracle- 
monger.  What  he  intended  to  teach  this  man  was,  that 
he,  who  had  life  in  himself,  eoidd  restore  life  at  a  dis- 
tance as  easily  by  the  word  of  his  power,  as  readily  as 
by  personal  application.  A  lesson  this  of  the  deepest 
importance  as  regarded  the  person  of  Christ  •,  a  lesson, 
also,  of  the  widest  application  to  us,  and  for  all  circum- 
stances, temporal  and  spiritual.  When  the  '  court-officer ' 
had  learned  this  lesson,  he  became  '  obedient  unto  the 
faith,'  and  *  went  his  way,'  presently  to  find  his  faith  both 
crowned  and  perfected.  And  when  both  '  he  and  his 
house '  had  learned  that  lesson,  they  Avould  never  after- 
ward think  of  the  Christ  either  as  the  Jews  did,  who 
simply  witnessed  the  miracles,  or  unspiritually.  It  was 
the  completion  of  that  teaching  which  had  fi.rst  come  to 
Nathanael,  the  first  believer  of  Cana.  So  also  is  it  when 
we  have  learned  that  lesson  that  we  come  to  know  alike 
the  meaning  and  the  blessedness  of  believing  in  Jesus."  * 
But  though  the  words,  ^'  Except  ye  see  signs  and  won- 
ders ye  will  not  believe,"  have  the  appearance,  and,  to  a 
certain  degree,  the  reality  of  reproof,  they  yet  contain  in 
them  an  implied  promise  that  a  miracle  was  about  to  be 
performed,  and  so  the  courtier  was  not  silenced  by  them. 
On  the  contrary,  he  became  all  the  more  urgent,  and  ex 
claimed,  "  Sir,  come  down  ere  my  child — "  or,  for  the 
word  in  the  original  is  the  diminutive  of  endearment — 
vc\j  dear  little  one  "die."  He  was  afraid  the  Lord 
would  be  too  late.  Not  only  had  he  not  attained  to  the 
faith  that  Christ  could  heal  his  child  at  a  distance  by  a 

*  Edersheim  "  Life  and  Times  of  Jesus  tlie  Messiah,"  vol.  i.  pp. 
425,  426. 


THE  HEALING  OF  THE  NOBLEMAN'S  SON.  63 

wordj  but  he  had  not  the  faintest  idea  that  he  could  raise 
him  from  the  dead.  He  supposed  that  if  the  chikl  died, 
not  even  Christ  could  do  anything  for  him,  and  therefore 
he  was  specially  urgent  that  h3  should  set  out  with  him 
for  Capernaum  at  once. 

When  it  is  felt  to  be  a  case  of  life  or  death  with  one 
dear  to  us,  avc  cannot  think  of  procrastination — nay,  at 
such  a  time,  even  the  modern  methods  of  communication 
by  telegraph  and  telephone  are  all  too  slow  for  us,  and  we 
can  brook  no  delay.  Ah  !  if  we  were  only  as  prompt, 
and  earnest,  and  urgent  in  the  matter  of  the  soul  as  we 
are  in  that  of  the  body,  how  much  better  would  it  be 
with  us  all ! 

To  the  pleading  pathos  of  this  pressing  appeal  the 
Lord  answered,  "  Go  thy  way,  thy  son  liveth/'  and  then, 
as  the  nobleman  believed  what  Jesus  said,  his  anxiety, 
his  urgency,  his  importunity  gave  way  to  a  profound 
peace,  and  he  went  calmly  to  his  lodging  for  the  night. 
On  the  following  morning  he  started  on  his  return  to 
Capernaum,  and  on  the  way  he  was  met  by  his  servants, 
who,  in  their  eager  joy  to  tell  him  the  good  news  at  the 
earliest  possible  moment,  had  come,  we  know  not  how 
far,  to  say  to  him,  '^  Thy  son  liveth."  This  elicited  from 
him  the  enquiry  when  he  began  to  amend,  indicating  that 
he  had  expected  only  a  prolonged  convalescence,  but 
when  they  answered,  "yesterday  at  the  seventh  hour 
the  fever  left  him,"  the  absolute  perfection  of  the  cure, 
and  the  correspondence  of  the  time  of  its  occurrence 
with  that  when  Jesus  said  to  him,  "  thy  son  liveth,"  put 
the  copestone  on  his  faith,  so  that  himself  believed,  and 
his  whole  house. 

Now  see  the  three  degrees  of  faith  in  this  man's  his- 
tory. First,  he  believed  in  the  truth  which  he  had  heard 
about  Christ.     Credible  witnesses  had  told  him  of  what 


r,4  THE  M/RACLES  OF  OUR  SAVIOUR. 

they  had  seen  at  Jerusalem,  and  others  reported  to  him 
that  the  Lord  had  come  to  Cana.  He  believed  them  and 
therefore  went  to  Cana,  and  made  application  for  the 
cure  of  his  son.  Second,  he  believed  the  words  of  Christ 
addressed  to  himself,  so  that  after  he  heard  him  say 
''  thy  son  liveth,"  he  had  no  fvn*ther  anxiety  about  the 
life  of  his  child.  Third,  he  believed  in  or  on  Christ  him- 
self, as  indeed  the  Christ  promised  to  the  fathers  and  the 
spiritual  redeemer  of  men.  And  that  is  the  full  develop- 
ment of  faith.  Henceforth,  nothing  that  any  one  could 
say  would  shake  this  man's  confidence  in  Christ.  He 
believed  in  him  absolutely  and  implicitly,  and  could  trust 
him  in  all  places,  in  all  cases,  and  at  all  times,  and  in 
this  faith  his  household,  having  had  the  same  evidence 
of  the  absolute  trustworthiness  of  Jesus,  as  he  had  en- 
joyed, joined,  so  that,  we  may  well  believe,  the  night  of 
his  return  to  his  home  was  one  of  glad  and  gratefid  con- 
secration of  all  the  members  of  the  family  to  him  who 
had  thus  manifested  his  glory  to  them  through  the  healing 
of  the  child. 

And  now,  having  taken  this  passage  in  detail,  we  are 
in  a  position  to  see  how  utterly  they  mistake,  who  re- 
gard the  narrative  on  which  Ave  have  been  commenting 
as  referring  to  the  same  miracle  as  that  recorded  in 
the  opening  section  of  the  seventh  chapter  of  the  gospel 
by  Luke,  which  we  commonly  entitle  the  healing  of  the 
Centurion's  servant.  There  is  only  one  point  in  which 
the  two  histories  agree,  and  that  is,  that  in  both  the  cure 
was  wrought  at  a  distance,  but  in  every  other  respect 
they  differ.  In  this  the  suppliant  was  connected  with 
the  court  of  Herod  ;  in  that  he  was  an  officer  of  the  Ro- 
man army  ;  in  this  the  nobleman  came  directly  and  per- 
sonally to  Christ ;  in  that  the  request  of  the  Centurion 
was  presented  on  his  behalf  by  the   elders  of  the  Jews  5 


THE  HEALING  OE  THE  NOBLEMAN'S  SON.  55 

in  this  the  diseased  one  was  a  son ;  in  that  he  was  a  ser- 
vant ;  in  this  the  disease  was  fever ;  in  that  it  was 
palsy  ;  in  this  Jesus  was  at  Cana  ;  in  that  he  was  at  Ca- 
pernaum ;  in  this  the  faith  of  the  applicant  was  so  weak 
that  he  requested  Christ  to  go  to  the  place  where  the 
sick  one  was  and  heal  him ;  in  that  it  was  so  strong  that 
the  applicant  could  say  "  Trouble  not  thyself,  for  I  am 
not  worthy  that  thou  shouldst  enter  under  my  roof, 
.  but  say  the  word  and  my  servant  shall  be 
healed ;  in  this  a  faith  weak  at  first  was  stimulated  into 
strength ;  in  that  a  strong  faith  was  rewarded  and  eulo- 
gized. To  insist,  therefore,  that  the  two  records  must 
refer  to  the  same  persons,  and  then  on  the  ground  of  the 
discrepancies  between  them,  as  so  regarded,  to  declare 
that  both  the  narratives  are  unhistorical  and  unreliable, 
is  a  method  of  procedure  which  must  be  pronounced  to  be 
disingenuous,  dishonest  and  contemptible,  and  yet  it  is 
one  to  which  the  antagonists  of  the  gospel  have  not  hesi- 
tated to  stoop.  They  first  make  the  difficulty  by  per- 
verting the  history,  and  then  they  plead  the  difficulty  as 
a  reason  for  rejecting  the  history. 

But  let  this  exposure  suffice,  and  now  as  we  approach 
the  conclusion  of  our  exposition,  let  us  put  once  more 
into  prominence  before  you,  the  one  great  lesson  which 
oui'  Lord  designed  to  teach  by  the  manner  in  which  this 
miracle  was  performed.  The  Jews  of  his  day  were  al- 
most without  exception  looking  for  a  Messiah,  who  should 
reign  among  them  in  splendor,  break  the  power  of 
their  earthly  oppressors,  and  be  in  the  midst  of  them  a 
visible  and  present  help  in  time  of  need.  They  wanted 
to  see  signs  and  Avonders,  and,  most  of  all,  they  wanted  to 
see  their  Messiah  as  visibly  present  with  them  in  all  time 
of  extremity.     They  thought  that  if  he  was  not  thus  be- 


56  THE  MIRACLES  OF  OUR  SAVIOUR. 

side  them  and  in  their  sight,  lie  could  do  nothing  for 
them  ;  just  as  this  nobleman  supposed  that  Jesus  could 
cure  his  son  only  by  going  down  to  Capernaum  and  com- 
ing into  physical  contact  Avith  the  boy  ;  and  just  as  some 
among  ourselves  to-day  suppose  that  the  evils  of  the 
world  can  be  arrested,  counteracted,  and  finally  over- 
come, only  by  his  visible  and  personal  reign  iipon  the 
earth.  But  he  declined  to  go  down  to  Capernaum  that  ho 
might  teach,  primarily  this  courtier,  and,  secondly,  the 
Jews  of  his  day,  and  all  the  readers  of  this  gospel,  that 
his  physical  presence  is  not  required  for  the  forth-putting 
of  his  might.  He  would  have  them  know  that  in  his 
wondi'ous  personality,  the  Omnipotence  and  the  Omni- 
presence of  Deity,  indeed  Deity  itself,  was  united  to  hu- 
manity, that  by  the  exercise  of  his  divine  will  he  coidd 
work  wonders  anywhere,  and  that  by  virtue  of  his  om- 
nipresence, he  was  really  equally  near  to  any  emer- 
gency of  necessity,  and  could  meet  it,  though  miseen  by 
those  around.  He  was  at  Capernaum  to  work  this  cure, 
though  in  his  human  visibility  he  never  left  Cana. 

But  that  is  only  one  hemisphere  of  the  globe  of  truth  in 
this  matter,  and  we  must  complete  it  by  adding  to  it  this 
other,  namely,  that  we  need  not  travel  from  one  place  to 
another  in  order  to  make  our  requests  to  Christ.  He  is 
not  here  or  there,  on  earth,  but  everywdiere,  and  we  can 
reach  him  with  our  cry  for  help  anywhere.  This  man 
travelled  a  long  day's  journey  to  make  his  case  known 
to  Christ,  but  we  need  not  now  do  anything  of  that  kind, 
for  just  as  his  divine  power  was  at  Capernaum,  though 
his  bodily  presence  was  at  Cana,  so  his  divine  ear  is 
everywhere,  though  his  presence  in  glorified  humanity 
is  in  heaven.  Nor  let  us  lose  sight  of  the  fact,  that  the 
craving  among  so  many  modern  Christians,  for  our  Lord's 
visible  personal  return  to  earth,  is  just  a  repetition  in 


THE  HEALING  OF  THE  NOBLEMAN'S  SON.  57 

another  form  of  this  nobleman's  prayer  when  he  asked 
that  Jesus  would  go  down  to  Capernaum  to  heal  his  son. 
We  do  not  need  his  visible  presence  to  cope  with  the 
evils  of  our  times  any  more  than  this  nobleman  needed  it 
at  Capernaum  for  the  cure  of  his  boy.  He  is  here 
already,  fulfilling  his  own  promise,  "  Lo  I  am  with  you 
alway  even  unto  the  end  of  the  world,"  and  in  that  spir- 
itual presence  he  is  really  and  truly  nearer  to  his  people 
as  a  whole  than  he  would  be  were  his  throne  set  up  in 
some  special  locality  of  earth,  where  alone  he  could  be 
seen  and  applied  to  by  any  one  for  assistance.  So  it  is 
a  weak  faith  that  is  continually  crying  that  the  Lord  may 
personally  come  to  earth,  and  we  need  to  learn  from  this 
narrative  to  trust  in  his  own  assurance  that  he  is  already 
here,  and  go  our  way  to  do  his  will  in  the  preaching  of 
his  gospel  for  the  conversion  of  men. 

But  another  thing  strikes  ub  in  this  miracle,  especially 
when  we  read  the  record  of  it  in  connection  with  the 
narratives  of  other  miracles  in  the  gospel  narratives,  and 
that  is  the  difference  in  the  Saviour's  method  of  dealing 
with  different  persons.  He  had  no  one  invariable  plan 
which  he  followed  in  his  treatment  of  applicants  and  en- 
quirers. With  the  Centurion  he  took  one  course  ;  with 
this  nobleman  he  followed  another.  I  think  I  may  risk 
the  statement  that  no  two  of  his  recorded  miracles  were 
granted  to  those  who  applied  for  them  in  precisely  the 
same  way;  and  as  to  enquirers,  you  have  but  to  contrast 
his  conversation  with  Nicodemus,  with  that  which  he  had 
with  the  rich  young  man,  to  be  convinced  that,  knowing 
what  was  in  men,  he  dealt  with  each  according  to  his  char- 
acter and  disposition.  To  the  Pharisee,  who  imagined 
that  he  was  a  model  in  character  and  life,  he  said,  "  Ye 
must  be  born  again  ;  "  and  to  the  youth  who  was  wedded 
to  his  possessions,  he  said,  "  If  thou  wilt  be  perfect,  go  and 


58  THE  MIRACLES  OF  OUR  SAVIOUR. 

sell  all  that  thou  hast,  and  give  to  the  poor,  and  thou  shall 
have  treasure  in  heaven."  Now  from  this  characteristic 
feature  in  the  Saviour's  treatment  of  those  who  came  to 
him  two  inferences  follow. 

The  first  is,  that  those  who  undertake  to  guide  enquir- 
ers should  seek  to  vary  their  methods  with  different 
classes  of  men.  That  which  may  be  effectual  with  one, 
may  be  very  wide  of  the  mark  with  another.  Therefore 
there  should  be  a  separate  study  of  each  case,  with  the 
^-iew  of  discovering  the  general  character,  disposition, 
past  habits,  and  present  condition  of  each,  and  measures 
should  be  taken  with  each  accordingly.  The  skilful 
physician,  beginning  with  a  diagnosis,  prescribes  what  he 
thereby  learns  is  needed ;  and  no  one  but  a  spiritual  quack 
woiUd  think  of  dealing  with  all  enquirers  in  one  fashion. 

Then,  on  the  other  side,  this  variation  in  Christ's  methods 
with  different  individuals,  ought  to  keep  timid  ones  from 
being  discouraged,  because  their  experience  does  not  rmi 
parallel  to  that  of  somebody  else,  of  whom  they  have  read 
or  heard.  Few  branches  of  Christian  literature  are  more 
helpful  than  that  of  Christian  biography  when  properly 
used  ;  but  there  is  this  danger  in  it,  that  the  reader  is  apt 
to  think  that  there  must  be  something  abnormal  in  him 
because  he  has  not  had  precisely  the  same  experience  as 
that  which  is  described  in  the  work  before  him.  Now 
the  simple  truth  is  that  he  is  neither  the  better  nor  the 
worse  for  that  in  itself.  He  is  only  different,  and  Christ 
has  respected  his  individuality  in  his  treatment  of  him. 
The  great  thing  is  that  we  let  Christ  do  with  us  as  he 
chooses,  and  then  he  will  choose  to  save  us.  Nay,  even 
his  very  denials  of  the  things  which  we  ask  may  be  the 
means  which  he  uses  to  give  us  something  better  than  we 
ask,  and  so  to  strengthen  our  faith  in  himself  Only  let 
us  believe  and  obey  his  word  and  trust  in  himself — then 


THE  HEALING  OF  THE  NOBLEMAN' S  SON.  59 

his  salvation  will  be  our  continuous  possession,  and  his 
service  will  be  our  constant  joy. 

There  is  is  a  tradition,  or  opinion,  I  can  hardly  tell 
which,  that  this  nobleman  was  Chuza,  Herod's  steward, 
which  may  well  enough  have  been  the  case,  and  if  it 
was,  we  can  understand  how  it  came  that  Joanna,  his 
wife,  was  prominent  among  those  Gallilean  women,  who, 
as  Luke  informs  us,*  ministered  to  Christ  of  their  sub- 
stance. That  is  conjecture,  but  this  is  true  :  where  Christ 
has  been  the  healer,  he  is  honored  as  the  Lord,  and  they 
who  have  been  blessed  by  him,  are  devoted  to  him.  We 
must  freely  receive  from  him,  before  we  shall  freely  give 
to  him.  We  say  much  of  consecratien  to  Christ,  and 
that  in  its  own  order  is  all  important.  But  there  can  be 
no  consecration  to  Christ  until  we  have  received  from 
Christ.  Begin  then  and  open  your  hearts  now,  that  they 
may  be  filled  with  himself. 

*  Luke  viii.  3. 


III. 

THE  FIRST  MIEACULOUS  DRAUGHT  OF  FISHES. 
Luke  V.  /-//. 

We  mark  three  stages  in  the  course  of  the  first  disci- 
ples of  the  Lord  Jesus,  from  the  time  when  they  were 
adherents  of  John  the  Baptist,  till  that  of  their  formal 
ordination  to  the  Christian  apostleship.  First,  Andrew 
and  John  had  Jesus  pointed  out  to  them  by  the  Fore- 
runner, as  "the  Lamb  of  God  that  taketh  away  the  sin 
of  the  world,"  and  after  spending  a  night  with  him,  be- 
came convinced  that  he  was  the  Messiah  of  whom  Moses 
in  the  law  and  the  prophets  did  write.  This  led  to  the 
introduction  of  Peter  to  the  Lord,  and  that  was  followed, 
according  to  the  deeply  interesting  narrative  contained 
in  the  first  chapter  of  the  fourth  gospel,  by  the  addition 
of  Philip  and  Nathanael  to  the  little  band  of  converts. 
After  that  it  woald  appear  that  these  five  adherents  of  the 
new  prophet,  went  with  him  from  the  Jordan  to  Galilee, 
and  then  returned  to  their  ordinary  occupations. 

The  second  stage  is  signalized  by  the  call  addressed  to 
them  to  follow  Jesus,  and  their  giving  up  for  his  sake 
their  secular  occupation  and  receiving  from  him  the  as- 
surance that  he  would  make  them  ''  fishers  of  men,"  ac- 
cording to  the  account  contained  in  JMatthew  iv.  18-22, 
and  Mark  i.  16-20,  supplemented  by  the  narrative  of  the 
60 


THE  FIRST  MIRACULOUS  DRAUGHT  OF  FISHES.       Gl 

miraculous  draught  of  fishes,  given  by  Luke  in  the  pas- 
sage which  is  to  form  the  subject  of  exposition  this 
evening. 

The  third  stage  was  the  actual  selection  and  ordination 
of  the  twelve,  "  that  they  should  be  with  him,  and  that 
he  might  send  them  forth  to  preach  and  to  have  power 
to  heal  sickness  and  to  cast  out  demons,"  of  which  we 
have  an  account  in  Matthew  x.  1-15,  Mark  iii.  13-19, 
and  Luke  vi.  12-16.  Thus  there  was  no  haste  in  a  mat- 
ter of  so  much  importance,  and  though  the  selection  was 
not  made  according  to  the  maxims  of  the  world,  the 
result  has  vindicated  its  wisdom,  and  shown  that  "  God 
hath  chosen  the  weak  things  of  the  world  to  confound 
the  things  which  are  mighty."  * 

From  the  statement  which  I  have  just  made,  it  will  be 
seen  that  I  take  the  narrative  of  the  miracidous  draught 
of  fishes,  as  given  by  Luke  in  the  passage  before  us,  to 
refer  to  the  same  occasion,  as  that  described  by  Matthew 
in  the  fourth  chapter  of  his  gospel,  and  by  Mark  in  the 
first  chapter  of  his.  The  only  commentator  of  note  who 
insists  that  this  is  not  the  case  is  Alford,  but  the  reasons 
which  he  gives  for  this  preference  are  not  so  cogent 
as  those  which  he  usually  presents  for  his  opinions  in  his 
admirable  work,  and  do  not  seem  to  me  sufiicient  to  out- 
weigh  the  considerations  which  have  been  advanced  by 
others  in  support  of  the  opposite  conclusion.  The  order 
of  events  from  the  date  of  the  temptation  of  Christ,  which 
took  place  immediately  after  his  baptism  by  John,  up  to 
the  point  at  which  this  narrative  comes  in,  seems  to  me  to 
be  this;  from  the  scene  of  John's  baptism,  on  the  Jordan, 
the  Lord,  accompanied  by  John,  Andrew,  Peter,  Philip 
and  Nathanael,  repaired  to  Cana  of  Galilee,  where  at  the 
marriage  feast  he  turned  the  water  into  wine.  Thence  he 
*  I  Cor.  i.  27. 


62  THE  MIRACLES  OF  OUR  SAVIOUR. 

went  up  to  Jerusalem  to  keep  the  Passover,  and  while 
there  he  drove  the  traders  from  the  temple  and  wrought 
many  miracles,  the  particidars  of  which  are  not  recorded. 
It  was  at  this  time,  also,  that  he  received  a  visit  from 
Nicodemus  by  night,  and  had  with  him  that  important 
interview  with  which  we  are  all  familiar.  From  Jerusa- 
lem he  passed  into  the  rural  districts  of  Judca,  but  learn- 
ing there  that  the  faithful  Baptist  had  been  cast  into 
prison  by  Herod,  he  returned  to  Galilee,  taking  Samaria 
on  his  way,  and  meeting  thus  the  woman  to  Avhom  he 
spoke  so  faithfully,  yet  so  lovingly,  at  the  well  of  Jacob. 
In  Galilee,  after  having  healed  the  nobleman's  son  by  his 
miraculous  word  at  Cana,  he  went  to  Nazareth,  where  he 
entered  into  the  synagogue  on  the  Sabbath,  and  ex- 
pounded one  of  Isaiah's  predictions  as  fulfilled  that  day  in 
himself.  But  the  effect  produced  by  his  words,  on  those 
among  whom  he  had  been  brought  up,  was  such  that  they 
were  filled  with  rage  against  him  and  went  so  far  as  to 
attempt  to  put  him  to  death,  so  that  he  removed  to  Ca- 
pernaum, Avhere  for  the  time  he  fixed  his  residence,  and 
it  was  during  the  first  weeks  of  his  sojoui-n  there  that  the 
incidents  occurred  which  are  recorded  by  Luke  in  the 
passage  before  us. 

But  while  Jesus  himself  had  thus  gone  from  Cana  to 
Nazareth,  and  from  Nazareth  to  Capernaum,  the  two  pairs 
of  brothers,  who  were  his  earliest  disciples,  had  returned 
to  their  occupation  as  fishermen,  and  are  found  by  us  here, 
in  their  boats  and  with  their  nets.  It  was  not  that  having 
put  their  hands  to  the  plough  they  were  looking  back, 
but  rather  that  they  had  not  yet  been  called  to  anything 
higher  than  discipleship,  and  would  not  run  before  they 
had  been  sent.  Yet  though  tliey  were  not  exerting  them- 
selves, so  far  as  appears,  to  disseminate  the  truth  which 
they  had  learned  from  him,  the  Lord  himself  was  not  idle. 


THE  FIRST  MIRACULOUS  DRAUGHT  OF  FISHES.      63 

No  matter  where  he  was,  "  he  coiild  not  he  hid,"  and  in 
Capernaum  he  liad  already  begun  to  teach  the  people; 
nay,  such  was  the  attraction  of  his  discourses,  that 
wherever  he  went,  a  multitude  thronged  him,  eager  to  listen 
to  his  words.  See  how  they  crowd  around  him  now  !  He 
has  but  just  made  his  appearance,  coming  either  from  his 
mountain  closet  or  his  home  in  the  city,  yet  as  he  moves 
along  the  shore  of  the  Lake  of  Tiberias,  a  constantly  in- 
creasing multitude  follows  him,  until  the  pressure  be- 
comes inconveniently  great,  and  then,  that  he  may  the 
more  easily  and  effectually  address  the  people,  he  entered 
into  Simon's  boat,  and  getting  him  to  ^'put  out  a  little  from 
the  land,  he  sat  down  and  taught  the  people  out  of  the 
boat."  Some  parable  from  the  scene  that  was  before 
him,  some  tender  appeal,  some  solemn  warning,  or  some 
far-reaching  and  impressive  enforcement  of  a  spiritual 
principle,  we  are  not  told  what,  was  the  burden  of  his 
discourse.  But  whatever  it  was,  we  are  sure  it  would 
gather  in  upon  him  the  eager  attention  of  his  listeners, 
while  the  fishermen  by  his  side,  forgetting  their  nets  for 
the  time,  would  drink  in  his  words  with  delight,  ''  for  the 
common  people  "  always  ''  heard  him  gladly." 

But  now  the  sermon  is  ended,  and  the  Lord,  turning  to 
Simon,  says  to  him,  "  Put  out  into  the  deep  and  let  down 
your  nets  for  a  draught."  The  fisherman  is  astonished, 
and  replies,  not  in  unbelief,  but  in  amazement,  "Master, 
we  have  toiled  all  night  and  taken  nothing,  nevertheless 
at  thy  word  I  will  let  down  the  net."  He  did  not  mean 
to  say  that  he  feared  it  would  be  useless,  because  the 
night  was  always  the  most  favorable  time  for  fishing,  and 
because,  having  been  unsuccessful  then  there  was  no 
probability  that  they  would  get  anything  now.  But  his 
answer  was  a  confession  of  failure,  and  an  expression  of 
faith  triumphant  in  failure;  as  if  he  had  said,  "  I  should 


64  THE  MIRACLES  OF  OUR  SAVIOUR. 

not  have  thouglit  of  casting  forth  the  net  at  this  time, 
especially  after  our  experience  throughout  the  night;  but 
if  thou  sayest  it,  I  will  let  down  the  net  and  look  yet  for 
success."  For  Peter  knew  something  of  him  who  gave 
him  this  command.  He  had  heard  his  instructions  at  the 
Jordan,  and  had  seen  some  of  his  miracles  elsewhere,  so 
that  the  promptitude  of  his  obedience  here,  sprung  from 
no  mere  vague  expectation  of  something  unusual,  but 
from  his  actual  acquaintance  with  former  sayings  and  do- 
ings of  the  Lord.  It  was  the  fruit  not  of  superstition  but 
of  faith,  and  of  a  faith  that  rested  on  a  rational  foundation. 
And  his  faith  was  graciously  rewarded,  for  he  took  such 
a  multitude  of  fishes,  that  the  net  began  to  break,  and  it 
was  only  by  the  assistance  of  his  partners,  James  and 
John,  who  were  in  a  boat  hard  by,  that  Simon  secured 
his  haul,  which  was  so  great  as  to  fill  well  nigh  to  sinking 
both  of  their  boats. 

Now,  here  was  a  clear  miracle,  though  it  may  not  be 
possible  for  us  to  say  in  what  precisely  the  miracle  con- 
sisted. Some  have  supposed  that  the  Saviour,  by  virtue 
of  his  lordship  over  the  inferior  creation,  actually  brought 
the  fish  to  that  particular  spot  at  that  particidar  time. 
This  seems  to  be  the  view  of  Trench,  who  says  that  here 
"  we  are  to  contemplate  Christ  as  the  Lord  of  nature, 
able  by  the  secret  yet  mighty  magic  of  his  will  to  wield 
and  guide  the  unconscious  creatures  and  make  them 
subserve  to  the  higher  interests  of  his  kingdom."  * 
Others  have  supposed  that  by  his  omniscience  he  knew 
that  the  fish  were  actually  there  at  the  moment,  and  so, 
have  seen  in  the  result  of  Peter's  casting  of  the  net  an 
evidence  of  the  actual  deity  of  our  Lord.  Perhaps  it  is 
easier  for  us  to  accept  this  latter  explanation,  but  it  is 
idle  for  us  to  speculate  on  the  subject.     The  main  fact  to 

*  "  Notes  on  the  Miracles,"  p.  131. 


THE  FIRST  MIRACULOUS  DRAUGHT  OF  FISHES.      65 

be  observed  is  that  it  was  a  real  miracle,  attested  by  one 
who  as  a  fisherman  was  well  qualified  to  judge  in  such  a 
case,  and  who  was  himself  the  human  instrument  in 
bringing  it  to  light. 

And  the  efi'ect  on  him  was  electric.  With  that  quick- 
ness of  insight,  and  that  promptitude  in  yielding  to  the 
impulse  of  the  moment,  which  were  characteristic  of  him 
from  first  to  last,  Peter  saw  the  glory  of  Messiah's  God- 
head streaming  through  the  miracle,  and  fell  at  his  knees, 
saying,  '^  Depart  from  me,  for  I  am  a  sinful  man,  0 
Lord."  It  is  common  for  men  to  recognize  God's  hand 
in  their  afflictions  and  misfortunes.  But  they  do  not  so 
frequently  see  his  agency  in  their  prosperity  and  suc- 
cesses. Yet  Peter  saw  God  here  in  the  unusual  blessing 
that  had  come  to  him.  Thereby  he  showed  himself  to 
be  difi'erent  from  other  men,  and  we  may  almost  say  that 
he  whose  first  impulse  in  success  is  to  ascribe  it  all  to 
God,  is  on  the  way  to  a  Christiiin  apostle  ship.  No 
doubt,  the  son  of  Jonas  at  the  moment  besought  the  Lord 
'^  to  depart  from  him,"  but  here,  as  later  on  the  Mount  of 
Transfiguration,  we  might  almost  affirm  that  he  knew 
not  what  he  said.  In  the  tumult  of  his  emotions  his 
words  did  not  truly  interpret  his  heart.  He  saw  God  in 
Christ,  and  in  the  consciousness  of  his  own  guilt  and  un- 
worthiness,  which  was  consequent  thereon,  there  was  a 
shuddering  dread  lest  he  should  be  stricken  down  by  the 
outflashing  glory  of  the  divine  holiness.  That  feeling, 
for  the  moment,  swallowed  up  all  others  in  him,  and  he 
cried,  ^'  Depart  from  me  ;  "  but  most  certainly,  this  peti- 
tion of  his  was  entirely  difi'erent  from  that  of  the  Gada- 
renes  when  they  besought  Jesus  to  depart  out  of  their 
coasts.  In  their  case,  their  concern  was  for  their  prop- 
erty ;  but  in  this,  Peter's  anxiety  was  for  his  soul.  The 
sight  of  the  divine  glory  revealed  him  to  himself,  and 


06  THE  MTRACLES  OF  OUR  SAVIOUR, 

this  petition  was  his  own  impulsive,  and  perhaps  sh'ghtly 
inconsiderate  way  of  saying  what  Job  more  wisely  ex- 
pressed in  these  words,  ''  I  have  heard  of  thee  by  the 
hearing  of  the  ear,  but  now  mine  eye  seeth  thee. 
Wherefore  I  abhor  myself  and  repent  in  dust  and  ashes,"  * 
or  what  Isaiah  exclaimed  when  he  cried  out,  "  Woe  is 
nie,  for  I  am  undone,  for  I  am  a  man  of  unclean  lips,  and 
I  dwell  in  the  midst  of  a  people  of  unclean  lips,  for  mine 
eyes  have  seen  the  King,  the  Lord  of  hosts."  f  And  so, 
answering  his  real  thought  rather  than  his  hasty  words, 
the  Lord  said  to  hira,  "  Fear  not ;  from  henceforth  thou 
shalt  catch  men  ;  "  and  to  the  others  who  were  beside  him, 
^'  Follow  me,  and  I  will  make  you  fishers  of  men."  Nor 
did  they  hesitate  as  to  the  course  which  they  should  pur- 
sue, for  when  they  had  brought  their  boats  to  land,  "they 
forsook  all  and  followed  him." 

Now  in  looking  for  the  spiritual  significance  of  this 
miracle,  we  sliall  find  it  in  these  words  of  ejffectual  call- 
ing to  Peter  and  his  partners ;  but  before  going  minutely 
into  them,  let  me  direct  your  attention  to  one  or  two 
other  matters  which  are  too  important  to  be  overlooked. 

We  may  learn  then,  in  the  first  place,  that  discipleship 
should  come  before  apostlcship.  Peter  had  been,  for  at 
least  some  months,  an  adherent  of  the  Lord  Jesus,  before 
he  was  called  here  to  forsake  all  and  follow  him,  so  as  to 
be  trained  for  an  apostle.  They  who  would  teach  others 
about  Christ  must  first  be  acquainted  with  him  them- 
selves. This  is  fundamental,  and  ought  never  to  be  for- 
gotten by  those  of  us,  who  as  preachers,  missionaries, 
Sunday-school  teachers,  or  the  like,  are  striving  to  com- 
mend Christ  to  others.  Do  we  know  him  ourselves? 
One  may  be  like  a  light-ship,  useful  for  guiding  others 

*  Job  xlii.  51.  \  Isaiah  vi.  5. 


THE  FIKSr  MIRACULOUS  DRAUGHT  OF  FISHES.       (57 

into  the  harbor,  and  yet  so  anchored  as  not  to  bo  able  to 
enter  it  himself.  What  a  fearful  possibility  !  Let  us  see 
to  it  that  it  be  not  realized  in  us. 

Again,  we  may  learn  from  this  narrative  that  a  knowl- 
edge of  one's  self,  obtained  through  the  revelation  to  us 
of  God  in  Christ,  is  one  of  the  main  elements  of  power  in 
those  who  would  labor  for  the  good  of  others.  It  is  not 
a  little  remarkable  that  when  God  called  some  of  his 
greatest  servants  to  signal  usefulness,  he  began  by  giv- 
ing them  a  thorough  revelation  of  themselves,  through 
the  unveiling  to  them  of  himself.  Thus  when  he  ap- 
peared to  Moses  at  the  bush,  the  first  effect  was  that 
"  Moses  trembled  and  durst  not  behold  ;  "  *  and  the  ulti- 
mate issue  was  that,  with  a  deep  sense  of  his  own  unwor- 
thiness  and  inefficiency,  he  shrank  from  the  undertaking 
that  was  set  before  him.  Forty  years  before  he  had  been 
ready  enough  to  trust  in  himself,  and  stand  forth  as  the 
deliverer  of  his  people.  But  that  very  self-confidence 
betokened  his  unfitness  for  the  work  which  he  had  as- 
sumed, and  his  self-abasement,  albeit  he  let  it  go  too 
far,  was  an  indication  of  his  preparation  for  the  enter- 
prise which  Jehovah  set  before  him.  So,  again,  when 
Gideon  was  visited  at  his  threshing-floor  by  the  angel  of 
the  Lord,  who  summoned  him  to  go  forth  and  deliver  his 
people  from  the  hand  of  the  Midianites,  the  exclamation 
of  his  heart  was,  ^^  O  my  Lord,  wherewith  shall  I  save 
Israel  %  behold,  my  family  is  poor  in  Manasseh,  and  I  am 
the  least  in  my  father's  house. "f  We  see  the  same  thing 
in  Isaiah,  when  he  beheld  God's  glory  in  the  temple,| 
and  in  Jeremiah,  when  he  was  called  to  the  prophetic 
office,<^  and  now  again  we  have  it  here  in  Peter.  And  it 
is  not  difficult  to  understand  how  this   comes  to  be  of  use 

*  Acts  vii.  32.  t  Judges  vi.  15. 

X  Isaiali  vi.  1-8.  §  Jeremiah  i.  6. 


68  THE  MIRACLES  OF  OUR  SAVIOUR. 

to  him  who  would  be  a  winner  of  souls.  For  a  knowl- 
edge of  his  own  heart  enables  him  to  unlock  the  hearts  of 
others,  and  enter  into  them  and  turn  out  their  hidden 
things,  so  that  in  a  measure  they  feel  regarding  him  as 
the  woman  at  the  well  did,  when  she  said  of  Jesus,  "  He 
told  me  all  things  that  ever  I  did." 

But  mere  self-knowledge  is  not  enough.  It  must  be 
combined  with,  nay,  consequent  upon,  the  knowledge  of 
the  Lord.  Oh  !  how  far  Peter  was  permitted  to  see  into 
the  heart  of  Christ  through  that  ^' Fear  not !  "  It  showed 
him  that  bad  as  he  had  found  out  that  he  was,  the  Lord 
was  willing  to  receive  him,  and  to  use  him,  and  so  it  gave 
him  the  assurance  that  he  was  as  able  to  save  others  as 
he  was  to  save  him.  Doubtless,  therefore,  the  remem- 
brance of  this  '"''  Fear  not "  was  one  of  the  factors  of  his 
power  on  the  day  of  Pentecost,  when  even  to  '■'■  Jerusa- 
lem sinners  "  he  could  say,  ''  Repent  and  be  converted, 
that  your  sins  may  be  blotted  out."  It  has  been  the 
same  Avith  men  of  eminent  usefulness  in  every  age  of  the 
church.  Augustine,  Luther,  Bunyan,  Newton,  and  many 
more,  never  doubted  the  possibility  of  the  salvation  of 
any  man,  after  Christ  had  saved  them.  Each  of  them 
could  say,  like  Paul,  ''  This  is  a  faithfid  saying  and  worthy 
of  all  acceptation,  that  Christ  Jesus  came  into  the  world 
to  save  sinners,  of  whom  I  am  chief."  *  If,  therefore, 
you  desire  to  bring  men  to  Christ,  read  yourself 
thoroughly  in  the  light  of  the  manifestation  to  you  of  the 
glory  of  Christ.  Go  to  your  work  in  self-abasement  and 
in  self-distrust,  but  with  confidence  in  his  love,  and 
especially  in  his  mightiness  to  save,  and  to  you,  0 
teacher,  missionary,  evangelist,  pastor,  Christ  will  say, 
as  to  Peter,  ''  Fear  not,  from  henceforth  thou  ehalt  catch 
men." 

*  I  Timothy  i.  15. 


THE  FIRST  MrRACULOUS  DRAUGHT  OF  FISHES.       09 

Thus  the  special  and  peculiar  teaching  of  this  mira- 
cle as  a  spiritual  sign,  is  to  be  found  in  the  words, 
'^  Fear  not,  from  henceforth  thou  shalt  catch  men. 
Follow  me,  and  I  Avill  make  you  lishers  of  men."  The 
Lord  speaks  of  the  unknown  in  terms  of  the  known. 
He  uses  their  intimate  acquaintance  with  their  daily  occu- 
pation to  mifold  to  them  the  nature  of  the  work  to  which 
he  was  calling  them.  They  were  to  catch  men,  not  as 
the  huntsman  catches  his  prey,  by  driving  it  away  be- 
fore him,  and  striking  it  down  in  death,  but  as  the  fisher- 
man does  his,  by  drawing  it  to  him,  and  taking  it  alive. 
And  the  experience  which  they  had  in  the  homely  toil, 
from  which  he  was  about  to  withdraw  them,  was  to  give 
them  wisdom  in  the  nobler  work  in  which  they  were 
henceforth  to  be  engaged.  "  Fishers  of  men  "  !  what  a 
light  did  our  Lord  cast  for  Peter,  over  his  new  occupa- 
tion, by  that  phrase  !  Let  us  look  at  it  well,  for  it  has 
lessons  for  all  Christian  workers. 

Thus  it  tells  us,  for  one  thing,  that  if  we  would  catch 
men,  we  must  use  the  right  kind  of  net.  It  is  to  be 
feared,  in  these  days,  that  many  preachers  use  no  net  at 
all.  They  do  not  seek  to  catch  anything  but  applause 
for  their  own  efforts.  Their  desire  is  to  gratify  itching 
ears,  by  novelty,  or  wit,  or  humor,  or  originality,  or  the 
like,  but  the  thought  of  catching  any  one,  that  he  may 
be  brought  to  salvation,  or  may  be  made  useful  in  the 
service  of  God,  or  of"  his  gtaieration  by  the  will  of  God," 
does  not  appear  to  enter  their  minds.  It  is  as  if  one 
should  amuse  himself  by  casting  a  line  into  the  lake 
and  call  that  fishing. 

Then  there  are  others  who  use  nets  with  meshes  so 
wide  as  to  let  every  thing  through.  They  refer  to  the 
gospel  as  if  it  were  something  far  away  from  their 
hearers  ;  a  system  to  be  curiously   studied,  instead  of  a 


70  THE  MIRACLES  OF  OUR  SAVIOUR. 

message  to  be  promptly  and  imiversally  believed. 
They  speak  of  sins  as  abstractions,  instead  of  describing 
those  which  are  common  among  their  liearers,  and 
so  no    conscience   is  aroused,  no  anxiety  is    awakened, 

no    man  is   canght.      "  When   I  hear    Dr. preach," 

said   one,  ''  lie   makes    me   think   a  great  deal  of  him  ; 

but  when   I  listen  to  Dr. ,  he   sends  me  away  with 

a  very  poor  opinion  of  myself."  Depend  upon  it,  the  lat- 
ter of  these  two  had  a  net  Avith  narrow  meshes  that  would 
let  no  one  through  !  It  is  useless  to  denounce  sins  that 
are  not  committed  by  those  to  whom  they  are  denounced, 
but  the  true  fisher  of  men  takes  Nathan's  plan  and  says 
virtually,  in  one  form  or  another,  ''  Thou  art  the  man." 
You  may  admire  the  skill  and  dexterity  of  a  man  who 
sets  up  a  target  and  shoots  his  arrow  at  that,  and  when  he 
hits  it  in  the  white,  you  may  give  him  a  cheer  as  a  fine 
archer.  But  when  another  comes,  and  makes  you  his 
target,  sending  an  arrow  whizzing  into  your  heart,  that 
is  a  different  afikir.  Now  in  all  our  pulpits  I  fear  there 
is  too  much  aiming  at  targets  and  too  little  aimingat  hearts. 
When  here,  and  there,  and  everywhere,  in  the  audience, 
individuals  are  saying  within  themselves  as  the  preacher 
speaks,  '^  That  means  me,"  then  he  is  working  with 
a  proper  net,  but  when  there  is  nothing  but  admiration 
of  him,  then  either  he  has  no  net  at  all,  or  the  meshes  of 
that  which  he  has  are  so  wide  as  to  catch  no  one. 

But,  for  a  third  thing,  these  phrases  tell  us  that  we 
must  follow  men  to  their  haunts,  if  we  would  catch  them 
for  Christ.  The  fisherman  studies  the  habits  and  haunts 
of  the  fish.  He  goes  where  he  knows  from  experience, 
or  from  personal  observation  at  the  time,  that  they  are 
to  be  found.  I  lived  one  summer  on  the  shore  of  a  beau- 
tiful bay  on  Long  Island  Sound.  It  was  a  quiet  inlet, 
visited    by  no    steamboat,  and    traversed    only  by  little 


THE  FIRST  MIRACULOUS  DRA  UGHT  OF  FISHES.       7I 

cat-boats  or  tiny  yachts.  But  one  morning  a  great 
number  of  boats  came  in  and  made  an  unusual  stir  upon 
the  waters ;  for  their  crews  began  at  once  to  cast  and 
haul  their  nets.  Why  did  they  come  then  %  Not  for  the 
two  months  during  which  I  had  lived  in  that  neighbor- 
hood had  they  been  there  before  ?  What  brought  them 
now  %  They  were  following  the  fish  !  They  had  seen  a 
shoal  pass  in  before  them,  and  they  came  to  take  them, 
and  went  away  with  a  great  haul.  So  we  must  go 
where  the  sinners  are  to  be  found  if  we  would  win  them 
for  Christ.  As  Archbishop  Leighton  said,  '^  We  must 
follow  sinners  to  their  houses,  aye,  even  to  their  ale- 
houses." If  they  will  not  come  into  our  churches,  we 
must  go  out  of  our  churches  after  them.  The  question 
has  been  often  asked,  "  How  can  we  reach  the  masses 
with  the  gospel  f"  But  there  is  only  one  answer,  we 
must  go  after  them  with  the  gospel.  That  is  the  only 
way  to  reach  them.  And  when  the  church  is  willing 
and  ready  to  go  after  them,  through  its  members, 
as  well  as  through  its  ministers,  they  will  be  caught 
for  Christ,  not  sooner  and  not  otherwise.  If  they 
will  not  come  to  our  churches,  let  us  go  to  their  theatres, 
and  speak  to  them  there  of  Christ.  Let  us  follow  them, 
if  possible,  into  their  homes;  let  us  be  willing  not  to  pat- 
ronize them,  but  to  speak  to  them,  to  touch  them,  to  re- 
gard them  as  souls  that  are  precious  in  Christ's  sight,  and 
then  we  shall  be  a  long  way  on  the  road  toward  the  solu- 
tion of  that  problem  which  is  facing  the  churches  in  all 
our  large  cities  to-day. 

And  now,  there  may  be  some  who  are  eagerly  asking. 
How  can  I  become  skilful  as  a  catcher  of  men  for  Christ  ? 
The  reply  is  easy.  It  is  this,  Obey  the  Master's  command. 
He  said,  '•''  Follow  me  and  I  will  make  you  fishers  of  men." 
Follow  Him.     Keep    close  to  him.     The  ^loser  the  bet- 


72  THE  MIRACLES  OF  OUR  SAVIOUR. 

ter.  You  cannot  be  too  near  to  him,  and  this  very 
nearness  to  him  will  give  you  success.  The  magnetism  is 
not  in  you,  but  in  the  Christ  whom  you  are  following. 
Keep  near  to  him,  therefore,  and  whether  you  preach  by 
word  in  the  pulpit  and  the  Sabbath  School,  or  by  life,  in 
the  home,  the  store,  and  the  workshop,  men  will  be  caught 
by  you  for  him. 


IV. 

THE  HEALING  OF  THE  DEMONIAC  IN  THE  SYNAGOGUE. 
.Uaj'l^  L  2/ -28. 

During  liis  residence  in  Capernaum  our  Lord  main- 
tained the  custom  of  attending  the  services  of  the  syna- 
gogue on  the  Sabbath  day  which  he  had  followed  in 
Nazareth,  and  it  was  most  probably  in  connection  with 
these  that  he  made  a  formal  beginning  of  his  public  work 
in  that  city.  At  any  rate,  it  would  appear  that  on  the 
first  Sabbath,  or  at  least  on  an  early  Sabbath  after  he 
took  up  his  abode  there,  he  taught  the  people  at  one  of 
their  regular  meetings  for  worship,  and  those  who  are  in 
any  degree  acquainted  with  the  manner  in  which  the 
services  of  the  synagogue  were  conducted,  will  under- 
stand how  naturally  he  came  to  take  part  in  them.  It 
has  been  disputed  whether  or  not  synagogues  existed 
among  the  Jews  before  the  time  of  the  captivity,  but 
there  is  no  doubt  that  subsequently  to  that  epoch  they 
were  to  be  found,  wherever  among  the  Gentiles  any  con- 
siderable number  of  Hebrews  resided,  and  in  every  town 
and  village  of  Judea  and  Galilee.  Connected  with  each, 
were  a  council  of  elders,  with  a  president,  who  was  called 
the  ruler  of  the  synagogue,  two  alms-collectors,  three  or 
more  distributers  of  alms,  the  delegate  of  the  congrega- 
tion, who  offered  prayer  and  read  the  Scriptures,  and  the 

73 


74  THE  MIRACLES  OF  OUR  SAVIOUR. 

minister,  who  got  the  building  rccady  for  service  and 
taught  the  school  connected  with  the  synagogue.  Three 
members  of  the  council,  along  with  the  other  officers  just 
mentioned,  constituted  the  so-called  "men  of  leisure" 
who  made  up  a  congregation  or  quorum,  ten  being  the 
minimum  number  required  for  that  purpose,  and  who 
were  expected  always  to  be  "  on  hand  "  at  the  appointed 
hour  '^  so  that  there  might  be  no  delay  in  beginning  the 
service  at  the  proper  hour,  and  that  no  single  worshipper 
might  go  away  disappointed."  When  the  congregation 
was  seated,  the  delegate  of  the  synagogue  ascended  the 
pulpit  and  offered  up  the  public  prayers,  the  people  rising 
from  their  seats  and  standing  in  a  posture  of  devotion. 
The  prayers  were  nineteen  in  number,  and  were  closed 
by  reading  some  sentences  from  the  books  of  Deuter- 
onomy *  and  Numbers,  f  Then  came  the  repetition  of 
their  phylacteries,  and,  after  that,  the  reading  of  the  les- 
sons for  the  day,  one  from  the  law,  and  one  from  the 
prophets,  which  were  translated  by  an  interpreter  from 
the  Hebrew  into  the  Syro-Chaldaic  dialect  which  was 
spoken  by  the  people.  This  Avas  followed  by  the  exposi- 
tion of  the  Scriptures,  and  an  address  by  one  of  the 
office-bearers,  or,  at  the  request  of  one  or  more  of  them, 
by  some  distinguished  person  who  happened  to  be  pres- 
ent. Then  the  services  were  reverently  concluded  by  a 
brief  prayer  or  benediction.^  From  this  outline  of  the 
routine  of  service  in  the  synagogue,  it  will  be  seen  how 
Paul  was  called  upon  in  the  synagogue  of  Antioch  in 
Pisidia  to  address  the  congregation, §  and  it  is  every  way 
likely  that  it  was  in  this  way  that  our  Saviour  was  in- 
vited to  speak  to   the  people   on  the  occasion  before  us. 

*  Deut.  vi.  4-9  ;  xi.  13-21.  f  Num.  xv.  37-41. 

X  See  ScLafiPa  "  Bible  Dictionary,"  art.  Synagogue. 
§  Acts  xiii.  15. 


THE  HEALING  OF  THE  DEMONIAC.  75 

We  have  no  report  of  what  he  said ;  but  we  may  perhaps 
conjecture  that  he  set  before  his  hearers  some  of  the 
truths,  which  he  afterwards  dwelt  upon  in  his  sermon  on 
the  mount.  In  any  case,  the  effect  produced  by  his  dis- 
course in  the  synagogue  of  Capernaum  was  the  same  as 
that  which  followed  the  sermon  to  which  we  have  just 
referred,  for  we  read  that  all  they  who  heard  it  were 
'^  astonished  at  his  doctrine,  for  he  taught  them  as  one 
that  had  authority,  and  not  as  the  Scribes." 

The  term  doctrine  here  means  not  merely  the  truth 
which  he  presented,  but  also,  and  perhaps  especially,  the 
manner  in  which  it  was  presented  by  him,  and,  thus 
viewed,  there  might  be  many  things  fitted  to  awaken  the 
astonishment  of  his  hearers.  For  not  only  was  the  Lord 
Jesus  utterly  removed  from  the  conventionality  of  his 
times,  but  he  was  also  remarkable  for  the  originality  of 
his  instructions.  He  came  to  earth  to  make  men  acquainted 
with  truths  of  which  they  had  been  till  then  entirely 
ignorant,  as  well  as  to  show  them  the  depth  and  import- 
ance of  those  which  they  professed  to  have  received. 
He  set  before  them  the  nature  and  attributes  of  God ; 
and  the  duty  of  worshipping  him  in  spirit  and  in  truth. 
He  gave  a  wide  and  far-reaching  interpretation  of  the 
law  to  which  they  were  so  fond  of  alluding,  and  which 
they  were  so  far  from  keeping.  He  unfolded  to  them  the 
love  of  God  as  Father,  and  exhorted  them  first  and  be- 
fore all  things  else  to  look  to  the  condition  of  their  hearts 
before  him.  He  exposed  the  hollowness  of  mere  out- 
ward service,  and  warned  them  against  the  hypocrisy  of 
off'ering  their  prayers,  or  doing  their  righteousness  to  be 
seen  of  men.  He  exalted  character  above  reputation ; 
religion  above  ritual ;  substance  above  form,  and  reality 
above  appearance.  He  emphasized  the  long-forgotten 
doctrine  that  "  God  requireth  truth  in  the  inward  parts,'' 


7G  THE  MIRACLES  OF  OUR  SAVIOUR. 

autl  tauglit  that  only  the  pure  in  heart  could  see  God,  so 
that  "  except  a  man  were  born  again  he  could  not  enter 
into  the  kingdom  of  heaven."  And  if  these  things  were 
amazing  even  to  Xicodemus,  we  cannot  wonder  that  they 
filled  the  men  of  Capernaum  with  astonishment. 

Furthermore,  his  discourses  were  peculiarly  illustrative. 
The  lilies  of  the  iield,  and  the  sparrows  on  the  house-top  ; 
the  fig-tree  and  the  vine;  the  sower  going  forth  to  sow  and 
the  fisliennan  casting  his  net ;  the  housewife  kneading 
her  dough,  or  seeking  for  her  lost  piece  of  money  ;  the 
shepherd  tending  his  flock,  and  the  husbandman  reaping 
his  harvest ;  the  children  playing  in  the  market-place, 
and  the  virgins  waiting  till  midnight  for  the  bridegroom's 
coming — all  these  fjiiniliar  things  were  woven  by  him 
into  the  fabric  of  his  discourses,  and  that  with  such  sin- 
gular beauty  and  fitness  that  his  speech  Avas  not  vulgar- 
ized thereby,  but  only  made  more  luminous  and  glorious. 
It  is  not  surprising  therefore  that  ^'  the  common  people 
heard  him  gladly"  or  that  the  officers  sent  to  apprehend 
him  retunied  witliout  doing  their  errand,  and  exclaimed, 
"Never  man  spake  like  this  man." 

Still  further,  his  addresses  were  characterized  by  won- 
derful adaptation  to  his  hearers.  He  ''  knew  what  was  in 
men,"  and  while  he  repeated  his  words  on  some  occasions, 
he  commonly  varied  the  character  of  his  discourses  so  as  to 
make  them  suitable  to  that  of  his  audiences.  His  words 
were  always  "in  season"  and  "  fitly  spoken."  He  said  the 
right  thing,  at  the  right  time,  to  the  right  people.  He 
spoke  to  the  Pharisees  in  one  way,  to  the  Sadducees  in 
another,  and  to  the  common  people  in  yet  another.  While 
in  and  Avith  all  these  qualities  there  was  a  loving  gentle- 
ness, which  would  not  '^  break  the  bruised  reed,"  or 
"  quench  the  smoking  flax,"  and  a  pervasive  earnest- 
ness, which  showed  that  he  was  not  playing  with  a  sub- 


THE  HEALING  OF  THE  DEMONIAC^  77 

ject  for  the  amusement  of  his  hearers,  but  rather  pleading 
with  them  to  ''  seek  first  the  kingdom  of  God  and  its 
righteousness,"  and  to  choose  that  ^'  one  thing  "  which 
was  ^'needfid,"  in  all  places,  and  in  all  cases.  His 
preaching  was  neither  an  "  effort''  put  forth  bj  him  to 
elicit  human  applause,  nor  an  intellectual  wrestle  with 
some  great  subject  for  a  display  of  himself,  but  it  was 
a  grappling  with  the  conscience  and  a  pleading  with  the 
heart,  an  interblending  of  faithfulness  and  pathos  that  is 
without  a  parallel  in  the  history  of  the  race. 

But  the  special  attribute  of  his  teaching  which  called 
forth  the  amazement  of  the  worshippers  in  the  synagogue 
of  Capernaum  was  its  authority,  and  the  difference  by 
which  in  this  respect  it  was  distinguished  from  that  of  the 
Scribes.  These  last  were  the  expounders  as  well  as  the 
conservators  and  guardians  of  the  old  Testament  Script- 
ures, but  in  their  explanations  of  the  sacred  books  they 
were  careful  never  to  put  forth  an  opinion  of  their  own, 
and  contented  themselves  with  repeating  the  aphorisms 
of  the  learned  rabbis  who  had  spoken  or  written  on  the 
subjects  with  which  they  were  dealing.  A  favorite  for- 
mula with  them  was  "  our  learned  doctors  or  wise 
rabbis  say,"  our  "  ancient  doctors  thought,"  and  very 
frequently  they  gave  the  names  of  their  authorities  in 
full,  as  is  often  done  now  by  scholars  in  the  notes  to 
their  prelections.  Dr.  Kitto  tells  us  that  the  great  doc- 
tors whose  names  were  most  commonly  on  their  lips,  in 
the  Saviour's  time,  were  Hillel  among  the  Pharisees,  and 
Shammai  among  the  Sadducees.  He  adds  that  the  rab- 
binical writers  have  recorded  a  tradition  regarding  Hillel 
himself,  which  curiously  illustrates  their  mode  of  teach- 
ing, and  shows  how  even  he  was  obliged  to  conform  to  the 
customary  method  ;  it  is  to  the  following  effect,  "  The  great 
Hillel  taught  truly,  and  according   to  the  traditions,  re- 


7g  THE  MIRACLES  OF  OCR  SAVIOUR. 

spccting  a  certain  matter,  but  though  he  discoursed  of 
that  matter  all  day  long,  they  received  not  his  doctrine 
until  he  at  last  said — '•  So  I  hoard  from  Shemaia  and  Ab- 
talim.' "  *  Now  the  most  cursory  perusal  of  the  sermon 
on  the  mount  will  show  how  far  removed  our  Lord  was 
from  such  a  mode  of  teaching.  He  spoke  on  his  own  au- 
thority, saying  on  one  occasion  to  Nicodemus,  "  We 
speak  that  we  do  know,  and  testify  that  we  have  seen 
.  and  no  man  hath  ascended  up  to  heaven  but  he 
that  came  down  from  heaven,  even  the  Son  of  Man  who 
is  in  heaven,"  and  claiming,  as  he  did  in  his  great  inaug- 
ural discourse,  to  stand  on  a  higher  pinnacle  than  Moses 
himself.  He  set  aside  all  false  interpretations  of  the  an- 
cient law,  and  laid  down  now  principles  of  obligation 
with  the  formula,  '■''  Ye  have  heard  that  it  hath  been  said 
by  them  of  old  time,  but  I  say  unto  you."  And  in  all  this 
there  was  no  unwarrantable  assumption,  for  there  Avas  that 
about  him  which  showed  that  the  claim  was  well  fovmded. 
His  words  were  living  and  powerful.  They  "  pierced 
even  to  the  dividing  asunder  of  soid  and  spirit,  and  of 
the  joints  and  marrow,"  and  discerned  the  thoughts  and 
intents  of  the  heart ;  the  very  effects  produced  by  them 
witnessed  to  the  rightfulness  of  his  claim  to  utter  them, 
so  that  the  difference  between  him  and  the  Scribes  was 
not  one  of  degree,  but  of  kind,  not  one  between  a  man 
and  other  men,  but  rather  one  between  men  and  God. 
His,  "  I  say  imto  you, "  was  equivalent  to  the  old  pro- 
phetic expression  "  Thus  saith  the  Lord,"  and  as  men 
heard  it,  they  could  not  but  acknowledge  that  a  greater 
than  any  of  the  prophets  was  addressing  them. 

But  besides  this  testimony  to  his  claims,  in  the  hearts 
of  his  hearers,  there  was  another  attestation  of  them,  in 
the  miracle  which  on  this  occasion  he  performed.     It  was 

*  "Daily  Bible  Readings,"  vol.  vii.  p.  284 


THE  HEALING  OF  THE  DEMONIAC.  79 

on  a  man  with  an  unclean  spirit,  who,  as  it  would  seem, 
interrupted  the  Saviour's  discourse  with  the  cry,  "  Let  us 
alone;  what  have  we  to  do  with  thee,  thou  Jesus  of  Naz- 
areth %     Art  thou  come  to  destroy  us  ?     I  know  thee  who 
thou  art,  the  Holy  One  of  God."     Now  here  we  are  con- 
fronted Avith  the  difficult  subject  of  demoniacal  possession, 
but  leaving  the  full  discussion  of  that,  until  we    come  to 
the  history  of  the  miracle  that  was  wrought  on  the  fierce 
Gergesene,  where  it  comes  before  us  in  its  most  aggra- 
vated form,  I  content  myself  for  the  present  with  saying 
that  it  was  a  real  usurpation  of  authority  over  the  spirit 
of  a  man  by  a  demon,  amounting  in   many  cases   to  a 
double  personality  in  the  victim ;  that  it  was  a  constraint 
exercised  by  an   intruder  into  the  man,  over  his  bodily 
organs,  so  that  he  was  convulsed,and  driven   hither  and 
thither,  not  only  involuntarily,  but  against  his  will,  and  by 
a  power  within  him  other  than  himself;  that  while  it  might 
be  and  often  was  accompanied  by  or  grafted  upon  some 
forms  of  bodily  disease,  such  as  blindness,  dumbness,  epi- 
lepsy, and  insanity,  it  was  yet  distinct  from  all  these ;  and 
that  it  is  not  possible,  in  my  judgment,  to  believe  that 
our  Lord  and  the  evangelists  were  truthful  men  if  we  do 
not  hold  that  they  meant  to  describe,  and  he  meant  to 
deal  with,  such  an  intrusion  into,  and  usurpation  over,  a 
man,  by  an  evil  spirit  as  that  which  I  have  now  indicated. 
In  the  case   before  us,  though  the  physical  utterance 
was  that  of  the  man's  vocal  organs,  the  speaker  was  not 
the  man,  but  the  spirit  by  whom  he  was  possessed.     That 
usurper  is  here  called  "  unclean,"  indicating  the  moral 
impm'ity  by  which  he  was  characterized,  and  so  we  are 
not  surprised  to  find  that  he  violently  recoiled  from  the 
unsullied    holiness    which    dwelt    in    Christ.     With    the 
higher  intuition  of  the   spirit  nature,  he   recognized  the 
presence  of  that  holiness,  and  was  unable  to  endure  it, 


80  THE  MIRACLES  OF  OUR  SAVWiTR. 

SO  that  he  cried  out  for  fear,  ^ay,  more,  he  knew,  we 
cannot  tell  how,  but  he  evidently  did  know,  that  Jesus  of 
Nazareth  was  the  Holy  One  of  God.  Yet  though  his  tes- 
timony was  true,  it  was  immediately  silenced  by  him  to 
whom  it  was  borne.  The  Lord  knew  that  no  good  could 
resiUt  even  from  the  telling  of  the  truth  by  an  evil  spirit, 
because  it  was  told  not  to  honor  him,  but  rather  with  the 
view  of  bringing  reproach  upon  him.  On  a  subsequent 
occasion  his  enemies  founded  on  a  similar  testimony  to 
him  from  a  demon,  the  allegation  that  he  was  himself  in 
league  with  the  prince  of  the  demons,  and  we  believe  that 
it  was  because  he  was  determined  to  have  nothing  of  that 
sort  on  this  occasion,  that  he  said  to  the  evil  spirit  here  : 
"  Hold  thy  peace,  and  come  out  of  him."  He  had  been 
till  then  the  strong  one  in  the  man,  but  now  one  stronger 
than  he  was  in  the  field  against  him,  and  so,  constrained 
by  the  superior  might  of  him  who  came  to  ''  destroy  the 
works  of  the  devil,"  the  evil  spirit  obeyed,  but  in  obey- 
ing showed  the  wanton  cruelty  by  which  he  was  ac- 
tuated, for  he  threw  the  man  in  whom  he  had  dwelt 
into  a  violent  paroxysm.  He  did  all  the  mischief  that  he 
could,  because  he  knew  that  it  was  his  last  opportunity. 
When  an  evil-disposed  tenant  is  compelled  to  leave  the 
house  in  which  he  has  dwelt,  he  frequently  shows  his 
spite  by  doing  damage  to  the  premises,  and  so  in  this 
case,  and  in  that  of  the  demoniac  boy  at  the  foot  of  the 
Mountain  of  Transfiguration,  the  demon  tore  the  victim 
from  whom  he  was  ejected.  But,  as  we  learn  from  the 
parallel  passage  in  Luke,  he  did  him  no  permanent  hurt, 
and  after  the  paroxysm  was  over  the  poor  man  was  con- 
clusively delivered  from  his  cruel  oppressor. 

This  miracle  produced  a  remarkable  effect  upon  those 
who  witnessed  it  in  the  synagogue,  and  through  them  upon 
the  whole  community  of  Capernaum.     Li  the  immediate 


THE  HEALING  OF  THE  DEMONIAC.  81 

spectators  it  caused  amazement,  and  it  was  by  them  at 
once  connected  with  the  discourse  to  which  they  had  lis- 
tened, and  the  authority  with  which  Christ  spoke,  for 
they  exclaimed,  "  What  is  this  %  A  new  teaching  %  With 
authority  he  commandeth  even  the  unclean  spirits  and 
they  obey  him."  As  Nicodemus  had  declared  that  the 
miracles  of  Jesus  proved  that  he  was  a  messenger  of 
God,  so  these  witnesses  of  this  miracle  of  healing  at  once 
associated  it  with  a  new  teaching.  Not  for  mere  pur- 
poses of  display  are  such  signs  shown  and  such  wonders 
performed.  It  is  not  God's  wont  to  manifest  his  power 
in  this  unusual  manner  except  for  some  unusual  and 
worthy  purpose;  there  must,  therefore,  so  they  rightly 
reasoned,  be  some  new  teaching  to  be  given,  or  some 
new  revelation  to  be  made.  To  borrow  John  Foster's 
striking  illustration,  they  recognized  in  the  miracle  the 
ringing  of  the  great  bell  of  the  universe,  and  so  now 
they  stood  expectant  and  waiting  for  the  sermon  that 
was  to  follow.  Here,  as  if  they  had  said,  is  a  new  prophet 
with  a  new  message  to  us  from  our  covenant  God — else 
why  this  wondrous  work  ?  He  must  bring  to  us  some 
teaching — nay,  some  new  teaching  to  illuminate  our  dark- 
ness, for  "  with  authority  he  commandeth  unclean  spirits, 
and  they  obey  him."  But  not  alone  upon  those  who  were 
in  the  synagogue  at  the  time  was  such  an  effect  produced. 
These  spectators  could  not  help  rehearsing  what  they 
had  seen  wherever  they  went,  and  so  '^  the  report  went 
straightway  everywhere,  into  all  the  region  round  about 
Galilee."  There  were  in  those  times  no  daily  news- 
papers, or  rapid  postal  service,  or  regular  means  for  the 
conveyance  of  intelligence  from  one  place  to  another,  ex- 
cept, perhaps,  on  the  main  roads  of  the  Empire;  but  yet 
the  story  of  the  miracle  in  the  synagogue  of  Capernaum 
flew  from  lip  to  lip  until  it  filled  Galilee.     There  is  some- 


82  THE  MIRACLES  OF  OUR  SAVIOUR. 

thing  very  remarkable  in  the  manner  in  which  a  report 
of  such  a  thing  as  this  was,  travels.  Some  unlooked-for 
occurrence  conies  to  pass  in  the  central  part  of  a  city,  and 
before  an  hour  has  elapsed,  it  will  be  known  in  all  the 
suburbs.  It  travels  nobody  can  well  tell  how.  More 
rapidly  by  far  than  one  messenger  could  carry  it,  the  re- 
port is  conveyed  by  one  to  another,  and  passed  on  so 
that  as  we  say  "  it  flies,"  as  if  on  wings,  from  place  to 
place.  You  cannot  trace  its  course,  only  you  find  it 
there.  And  in  the  case  before  us,  as  no  enmity  had  yet 
developed  itself  in  Galilee  against  the  Lord,  the  wide- 
spread report  of  this  miracle  prepared  the  way  for  the 
ministry  of  the  Saviour  in  that  part  of  the  land,  and 
made  all  classes  of  the  people  eager  to  see  and  hear  him. 

I  have  time  now  for  only  one  or  two  practical  lessons 
from  this  whole  subject.  The  first  is  that  holiness  and 
sin  arc  mutually  repellant.  "  God  is  of  purer  eyes  than 
to  behold  iniquity."  lie  cannot  even  "  look  upon  sin." 
And  here  we  see  that  the  evil  spirits  cannot  endure  the 
presence  of  the  Holy  One  of  God,  but  cry  out,  saying. 
What  have  we  to  do  with  thee  ?  Now  the  bearing  of  all 
this  on  us  is  tremendous  in  its  force.  If  we  are  ever  to 
be  with  God,  and  happy  in  his  presence,  we  must  get  rid 
of  sin.  The  vision  of  God  would  be  a  source  of  intoler- 
able anguish  to  an  unholy  man  ;  and  therefore,  if  we  are 
to  enter  heaven  and  to  enjoy  its  felicity,  we  must  be  made 
meet  for  it,  by  regeneration  and  sanctification.  Behold 
how  Adam,  when  he  had  lost  his  innocence,  shrank  from 
the  presence  of  Jehovah.  Listen  how  the  Israelites  be- 
seech Moses  to  stand  between  them  and  God,  lest  if  he 
spoke  to  them  they  should  die.  See  with  what  quiver- 
ing fear  Manoah  was  affected  when  he  saw  the  Lord  ! 
Hear  how  Isaiah  bemoans  himself  when  he  sees  the  vision 
of  God's  glory  in  the  temple.     What  means  that  strange 


THE  HEALING  OF  THE  DEMONIAC.  83 

request  of  Peter,  wlien  through  the  glory  of  the  miracle 
he  recognized  the  deity  of  Jesus  %  Yea,  how  shall  we  ex- 
plain the  crouching  terror  which  impelled  the  demon  in 
the  poor  possessed  one  to  cry  out,  "What  have  I  to  do  with 
thee,  thou  Holy  One  of  God  %  art  thou  come  to  torment  us 
before  the  time  ?"  Do  not  all  these  cases  prove  that  holi- 
ness and  sin  are  mutually  repelJant  %  Do  they  not  all  de- 
clare that  like  as  the  magnet  attracts  one  substance  and 
repels  another,  according  to  the  nature  of  each,  so  God 
by  his  holiness  attracts  those  who  are  partakers  of  that 
holiness,  and  repels  the  unrenewed  sinner  from  his  pres- 
ence ?  and  what  must  be  the  force  of  that  dread  recoil  as, 
fleeing  from  him  at  last,  they  cry  to  the  mountains  and 
rocks  to  fall  on  them  and  hide  them  from  his  face  % 
Now  I  fear  that  there  are  many  who  have  no  relish  or 
meetness  for  the  vision  of  God  and  the  happiness  of  heaven. 
Rather  than  enter  into  the  presence  of  Jehovah,  they 
woiddlivc  eternally  on  earth,  but  since  that  is  impossible, 
they  would  prefer  heaven  to  hell  ;  that  is  to  say,  they 
would  have  heaven  merely  because  it  is  not  hell.  I  ear- 
nestly beseech  all  such  to  lay  to  heart  the  truth  which  I 
am  now  seeking  to  enforce.  With  feelings  like  these,  if 
you  could  be  admitted  to  heaven,  it  would  be  no  place  of 
happiness  to  y«u.  You  would  be  out  of  your  element. 
You  would  not  be  able  to  endure  the  constant  presence 
of  him  who  is  "glorious  in  holiness,  "  and  would  cry  to 
be  anywhere,  anywhere,  if  you  could  only  be  removed 
from  that  region  of  transcendent  majesty  and  ineffable 
purity.  It  is  only  the  pure  in  heart  that  can  see  God 
and  have  joy  in  him.  Behold  what  point  all  this  gives 
to  the  assertion  of  the  Saviour,  "  Ye  must  be  born 
again."  That  is  fundamental,  and  to  that  we  must  give 
our  earliest  care,  for  Avithout  that  we  cannot  endure,  far 
less  enjoy  the  happiness  of  heaven. 


84  THE  MIRACLES  OF  OUR  SANIOUR. 

But,  as  another  lesson  here,  let  us  learn  that  when 
Satan  is  losing  his  hold  on  a  sinner,  he  does  him  all 
the  harm  he  can.  As  the  demon  was  dejjarting  from 
this  poor  man,  he  threw  him  down  and  tore  him  with 
terrible  convulsions.  When  the  Israelites  were  seeking 
emancipation  from  Egypt,  Pharaoh  increased  their 
burdens.  Every  thing  went  well  with  them,  until 
they  began  to  speak  about  going  into  the  wilderness 
to  hold  a  feast  to  their  God,  but  after  that  their 
bondage  was  embittered  by  more  terrible  exactions. 
So  as  long  as  one  is  careless,  unconcerned,  in  a  manner 
almost  unconscious  of  his  sin  and  danger,  Satan  leaves 
him  in  peace;  but  when  he  begins  to  seek  salvation,  when 
he  is  just  in  the  act,  as  it  were,  of  yielding  himself  up  to 
Christ,  then  the  devil  tears  hira,  and  throws  him  do\vn. 
He  terrifies  him  perhaps  with  the  thought  that  his  rela- 
tives will  cast  him  out.  He  exaggerates  the  sacrifices 
that  will  need  to  be  made  by  him.  He  keeps  carefully 
out  of  view  all  mention  of  the  grace  that  is  promised  to 
those  who  will  go  after  Christ,  and  does  every  thing  in 
his  power  to  harass  and  distress  him.  That  is  his  way. 
We  must  not  think  it  strange,  therefore,  if  he  should  act 
after  this  fashion  with  us ;  and  his  acting  thus  ought 
to  make  us  only  the  more  resolutely  determined  to  break 
away  from  his  service.  Let  those  among  us  who  as  they 
are  thinking  of  deciding  for  Christ  are  torn  by  fears,  or 
perplexed  with  doubts,  or  tormented  with  all  mariner  of 
insidious  suggestions,  know  that  all  these  are  from  Satan, 
and  are  the  tokens  that  he  feels  he  is  losing  his  prey. 
They  are  but  the  bloodhounds  sent  by  the  great  enemy 
after  those  who  are  running  away  from  his  degrading 
slavery. 

Finally,  let  us  learn  to  have  no  parley  with  Satan  or 
any  of  hia  agents.     It  is  noteworthy  that  when  Christ 


THE  HEALING  OF  THE  DEMONIAC.  85 

was  tempted  in  the  wilderness,  he  would  not  allow  Satan 
to  discuss  with  him,  but  met  him  simply  with  a  text  of 
Scripture.  It  is  no  less  remarkable  that  when  the 
demons  called  him  the  Son  of  God,  he  invariably  com- 
manded them  to  hold  their  peace.  If  we  parley  with 
him,  as  our  first  parents  did,  Satan  will  be  sure  to  out- 
wit us.  Our  only  safety  is  in  having  nothing  whatever 
to  do  with  him.  Take  no  favors  from  Satan  or  his 
agents.  The  Trojan  said,  ^'  I  dread  the  Greeks  even 
when  they  offer  gifts,"  and  the  deceit  practised  by  them 
in  the  gift  of  the  wooden  horse,  the  interior  of  which  was 
filled  with  armed  men,  proved  the  wisdom  of  his  words. 
So  Satan  is  most  to  be  feared  when  he  is  apparently 
speaking  truth,  and  is  never  so  dangerous  as  when  he 
disguises  himself  as  "  an  angel  of  light."  The  most 
insidious  of  the  temptations  presented  to  our  Lord  was 
that  in  connection  with  which  Satan  quoted  one  of  the 
most  delightful  promises  which  the  book  of  Psalms  con- 
tains, and  here  the  demon  seeks  to  compromise  the 
Saviour  by  bearing  witness  to  his  holiness.  But  it  would 
not  do.  The  Lord  repelled  him  in  the  wilderness  with 
another  text,  and  here  he  bade  the  demon  be  silent. 
So  let  us  shut  our  ears  against  all  his  suggestions,  and 
take  no  testimonial  from  his  hand.  He  is  never  so  dan- 
gerous as  when  he  is  seeking  to  speak  us  fair,  and  giving 
commendation  to  our  character.  Herein  lies  the  princi- 
ple that  is  beneath  the  words,  "  Woe  unto  you  when  all 
men  speak  well  of  you."  And  when  the  underlings  of 
the  devil  begin  to  give  testimony  to  our  worth,  the  only 
thing  to  do  is  to  bid  them  hold  their  peace. 


THE  HEALING  OF  SIMON  PETER'S  MOTHER-IN-LAW. 

Matt.  via.  7Z.-^5 ;  Mark  L  20-3/  / 
Zuke  iv.  38-39. 

The  place  where  tins  miracle  was  performed  was  the 
house  of  Simon  and  Andrew,  in  the  city  of  Capernaum. 
The  time  was  on  the  Sabbath  day,  immediately  after  the 
synagogue  service,  in  connection  with  which  the  Lord 
had  cast  out  a  demon  from  one  of  the  worshippers  who  is 
described  by  Mark  as  *^  a  man  with  an  unclean  spirit." 
In  the  history  of  our  Lord  that  Sabbath  is  put  by  ]\Iark 
immediately  after  the  call  of  the  fishermen  apostles,  and 
by  Luke  after  the  rejection  of  Christ  by  the  men  of  his 
own  city,  Nazareth.  The  record  of  it  is  very  brief,  but, 
br.ief  as  it  is,  there  are  in  it  some  interesting  points  that 
are  worthy  of  special  mention.  Thus  it  comes  out  here 
incidentally  that  Peter  was  a  married  man,  so  that  here 
again  the  Roman  Catholics  are  singularly  unfortunate  in 
setting  up  the  son  of  Jonas  as  the  prototype  of  their 
priesthood  and  the  first  Pope.  It  is  not  a  little  ridiculous 
to  have  a  claim  to  infallibility  founded  on  successorship 
to  one  whose  impulsive  nature  was  constantly  leading 
him  into  mistakes  of  rashness,  both  in  speech  and  conduct, 
and  who  was  once  reproved  by  his  Master  in  such  terms 
as  these,  ^'  Get  thee  behind  me,  Satan,  for  thou  savorest 
86 


HEALING  OF  SIMON  PETER'S  MOTHER-IN-LA  IV.       87 

not  the  things  that  be  of  God,  but  those  that  be  of  men." 
And  it  is  no  less  so  here  to  find  a  wife  and  her  mother  in 
the  home  of  him  who  is  regarded  as  the  Rock  whereon 
is  founded  that  church  which  enjoins  celibacy  on  all  its 
clergy. 

Another  point  of  interest  is  in  the  fact  that  Luke  char- 
acterizes the  disease  of  Peter's  relative  as  a  ''  great 
fever/'  in  contradistinction  to  that  which  is  called  by 
Galen  a  ^'  small  fever,"  and  the  fact  that  this  is  so  clearly 
marked  by  the  third  evangelist  is  one  instance  out  of 
many  that  may  be  found  in  his  gospel  and  in  the  book 
of  the  Acts  of  the  Apostles,  which  corrobate  the  state- 
ment make  by  Paul,  that  Luke  was  a  physician. 

Notice,  also,  that  the  cure  was  thorough  and  immedi 
ate.  Usually  when  one  has  been  so  prostrated  by  fever 
as  to  be  quite  helpless,  there  is  a  long  convalescence 
after  the  fever  has  been  subdued,  and  many  days,  and 
often  weeks,  are  needed  for  the  full  recovery  of  former 
strength,  but  here  the  sick  one  rose  from  her  couch  and 
was  able  at  once  to  minister  to  her  benefactor,  and, 
probably,  also,  to  a  houseful  of  guests  that  were  with 
him. 

But  on  these  details  I  do  not  purpose  now  to  dwell. 
Let  me  rather  proceed,  according  to  my  design  through- 
out this  series  of  discourses,  to  unfold  the  spiritual  sig- 
nificance of  this  mighty  work  when  taken  with  its  environ- 
ment in  the  narrative  as  a  sign  or  acted  parable  for  the 
enforcing  upon  us  of  important  truths  connected  with  the 
gospel  of  Christ. 

L  Notice  then,  in  the  first  place,  that  the  people  of 
God  have  no  exemption  from  physical  disease  any  more 
than  others.  Peter  was  one  of  the  most  ardent  and  de- 
voted followers  of  the  Lord ;    yet    serious  illness  came 


88  THE  MIRACLES  OF  OUR  SAVIOUR. 

upon  a  venerable  and  beloved  member  of  his  household. 
And  instances  of  a  similar  sort  arc  so  numerous  that  we 
may  call  them  common.  Job,  the  man  who  "  feared 
God  with  all  his  heart,  and  eschewed  evil,"  was  afflicted 
in  the  most  sudden,  severe  and  protracted  manner.  The 
good  King  Hezekiah  was  prostrated  by  dangerous  ill- 
ness. The  cottage  home  of  Bethany,  where  Jesus  liim- 
self  was  a  frequent  and  beloved  guest,  was  not  proof 
against  disease  and  death.  The  good  works  of  Dorcas 
did  not  purchase  for  her  immunity  from  sickness,  and 
the  tears  of  those  whose  wants  she  had  relieved  could 
not  prevail  to  prevent  her  deatli.  We  remember,  too, 
how  Paul,  in  a  certain  place,  speaks  of  "  our  troubles 
which  came  unto  us  in  Asia,  that  Ave  were  pressed  out  of 
measure,  above  strength,  insomuch  that  we  despaired 
even  of  life."  *  Nor  can  we  forget  how  he  refers  to 
Epaphroditus  as  having  been  "  sick  nigh  unto  death,"  f 
and  how  in  the  last  letter  that  he  wrote  he  mentions  that 
he  had  left  Trophimus  '^  at  IMiletura  sick."  %  Here,  then, 
were  men  and  women  of  most  excellent  character,  who 
were  engaged  in  God's  service,  whose  health  and  whose 
lives  appeared  to  be  of  great  importance  for  the  carrying 
forward  of  God's  work  in  the  world,  and  yet  they  were 
laid  aside  by  illness.  We  must  not,  therefore,  too  hastily 
conclude  that  when  men  suffer  sickness  they  are  suffer- 
ing because  of  some  special  sin,  far  less  that  sickness  is 
itself  a  sin.  It  is  true  that  there  is  a  connection  between 
sin  and  suffering,  yet  that  is  not  such  as  warrants  us  to 
infer  that  those  who  have  been  prostrated  by  some  sud- 
den and  malignant  malady  are  sinners  above  all  others 
because  they  suffer  such  things  ;  for  the  righteous  are 
seen  to  be  the  victims  of  such  evils  as  well  as  the  wicked. 
This,  however,  is  only  a  particular  case  under  the  gen- 

*  U  Cor.  1-8.  t  Phil-  ii-  27.  %  II  Tim.  iv.  20. 


HEALING  OF  SIMON  PETER'S  MOTHER-IN-LAW.       89 

eral  question,  Why  do  the  people  of  God  suffer  such 
things  at  all  %  and  that  is  a  question  as  old  as  the  days 
of  Job, — although  under  the  Christian  dispensation  it  as- 
sumes a  form  of  even  greater  difficulty  than  it  had  in 
those  ancient  times.  For  if,  as  we  read,  Christ  "  took 
our  infirmities  and  bore  our  sicknesses,"  if  he  came  by 
his  death  to  remove  sin  and  all  its  consequences,  why 
should  his  people  also  be  required  to  bear  any  of  these  % 
Why  are  they  still  subject  to  disease  and  death  just  as 
others  I  And  to  that,  so  far  as  disease  is  concerned,  there 
is  but  one  answer,  to  wit,  that  given  to  the  sisters  of 
Bethany  in  the  case  of  Lazarus  by  the  Saviour  himself: 
'^This  sickness  is  for  the  glory  of  God,  that  the  Son  of 
God  may  be  glorified  thereby."  *  We  cannot  solve  the 
problem  thoroughly,  yet  we  can  see  some  of  the  ways  in 
which  the  glory  of  God  may  be  advanced,  through  the 
sufi*erings  even  of  those  who  are  really  and  truly  his. 
For  such  dispensations  may  be  refining  in  their  influence 
upon  the  sufferers  themselves,  according  as  Peter  has  said, 
'"''  that  the  trial  of  your  faith,  being  much  more  precious 
than  of  gold  that  perisheth,  though  it  be  tried  by  fire, 
might  be  found  unto  praise  and  honor  and  glory,  at  the 
appearing  of  Jesus  Christ."t  Or  they  may  be  educa- 
tional in  their  character,  as  designed  to  work  out  in 
those  who  are  subjected  to  them  special  fitness  for  the 
performance  of  some  duty  that  is  before  them.  Even  of 
the  Lord  Jesus  it  is  said  that  he  was  '■'■  made  perfect 
through  suffering;  ''|  perfect,  that  is,  not  in  respect  of  his 
own  personal  character,  but  of  his  qualification  for  his  of- 
ficial work  as  the  Captain  of  our  salvation  in  bringing 
many  sons  unto  glory.  It  was  in  this  way  that  "  the 
Lord  God  gave  unto"  him  "  the  tongue  of  the  learned,  that 
he  should  know  to  speak  a  word  in  season  to  him  that  is 

*  Johu  xi.  4.  1 1  Peter  i.  7.  X  Heb.  ii.  10. 


90  Tim  MIRACLES  OF  OUR  SAVIOUR. 

weary,"  *  and  the  author  of  the  Epistle  to  the  Hebrews  is 
careful  to  note  that  because  Christ  himself  suffered,  being 
tried,  "  he  is  able  also  to  succor  them  that  are  tried."  f 
Now  it  is  sufficient  for  the  disciple  that  he  be  as  his 
Lord,  and  there  have  been  instances  almost  innumerable 
in  the  history  of  the  church,  of  men  who  have  graduated 
through  suffering  to  their  special  and  peculiar  usefulness. 
Or  yet  again  such  afflictions  may  be  meant  to  furnish  an 
opportunity  for  the  manifestation  of  the  sufficiency  of 
God's  grace  to  sustain  the  believer  even  under  the  sever- 
est ordeal.  The  strength  of  the  vessel  can  be  demon- 
strated only  by  the  hurricane,  and  the  power  of  the  gos- 
pel can  be  fidly  shown  only  when  the  Christian  is  sub- 
jected to  some  fiery  trial.  If  God  would  make  manifest 
the  fact  that  "  he  giveth  songs  in  the  night,"  |  he  must 
first  make  it  night.  But  for  the  subjection  of  the  great 
apostle  to  his  thorn  in  the  flesh,  we  could  not  have  known 
how  much  is  implied  in  the  assurance,  "  My  grace  is  suf- 
ficient for  thee  ;  my  strength  is  made  perfect  in  weak- 
ness." §  Thus  the  good  man  may  be  afflicted,  simply 
to  show  the  sustaining  power  in  him  of  the  grace  of  God, 
and  so  the  sufferer  becomes  for  the  time  a  living  sermon, 
preaching  to  every  spectator  the  preciousness  of  Christ 
and  his  salvation.  In  this  way  the  mystery  of  suffering 
in  the  Christian  is  nearly  akin  to  the  mystery  of  the  cross 
in  Christ.  I  admit,  nay  I  contend,  that  no  suffering  of 
any  mere  man  can  ever  be  vicarious  in  precisely  the 
same  sense  as  that  of  Christ ;  yet  in  a  very  real  sense, 
the  child,  whose  illness  or  death  results  in  the  conver- 
sion of  his  parent,  has  suffered  for  that  parent,  and  in 
any  case,  when  we  find  that  he  who  was  "  holy,  harmless, 
undefiled,  and  separate  from  sinners,"  was  also  pre-emi- 
nently, "  a  man  of  sorrows  and  acquainted  with  grief," 

*  Isaiah  1.  4.    f  Heb.  ii.  18.     %  Job  sxxv.  10.    §  11.  Cor.  xii.  9. 


HEALING  OF  SIMON  PETER'S  MOTHER-IN- LA  W.       01 

we  are  warned  against  the  sweeping  conclusion  that  af- 
fliction is  either  itself  a  sin  or  a  proof  of  personal  wicked- 
ness, and  we  are  reconciled  to  the  thought  that  even  the 
people  of  God  have  no  absolute  exemption  from  afflic- 
tion. 

II.  But  notice,  in  the  second  place,  as  an  inference 
from  this  narrative,  that  we  should  seek  the  cure  even  of 
physical  disease  at  the  hand  of  the  Lord  Jesus.  When 
the  Saviour  entered  the  house  of  Simon,  they  told  him  of 
the  sick  woman's  case,  and  ho  ''touched  her  hand,"  and 
''  rebuked  the  fever,  and  it  left  her."  Now,  of  course, 
there  was  miracle  here,  and  we  are  not  warranted  to  reason 
in  every  respect  from  the  supernatural  to  the  natural,  but 
still  we  must  never  forget  that,  as  Bushnell  has  admirably 
put  it,  these  two  together  "  constitute  the  one  sys- 
tem of  God."  His  agency  is  the  causative  element  in 
both.  TIse  natural  is  usual,  the  supernatural  is  unusual, 
divine  operation.  In  the  natural  God's  power  is  exerted 
through  the  working  of  certain  subsidiary  causes  whose 
force,  however,  depends  entirely  upon  himself;  in  the 
supernatural  he  puts  forth  his  energy  directly  and  imme- 
diately, without  the  intervention,  so  far  as  we  can  see,  of 
any  intermediate  or  subordinate  agent.  In  the  natural 
he  works  through  physical  agencies,  just  as  when  I  lift 
a  book  I  do  so  through  bringing  my  muscles  to  bear  up- 
on it  to  raise  it  up ;  in  the  supernatural  he  works  upon 
physical  agencies,  just  as,  to  compare  great  things  with 
smaU^  my  spiritual  will  operates  directly  and  immediately 
upon  my  muscular  system  when  I  determine  to  move  my 
arm.  But  just  as  in  both  the  illustrations  which  I  have 
used,  the  seat  of  causation  is  in  my  will ;  so  in  both  the 
natural  and  the  supernatural  the  source  of  energy  is 
God ;  and  we  shall  sink  into  practical  atheism,  if  we  al- 
low the    operation    of  what  we  call  secondary  causes  to 


92  THE  MIRACLES  OF  OUR  SAVIOUR. 

hide  from  us  the  pervading  power  and  providence   of 
hina  jvdio  is  the  great  First  Cause. 

In  ordinary  cases  the  cure  of  disease  may  come,  does 
come,  through  a  more  circuitous  channel  than  it  did  in 
that  of  this  afflicted  woman,  but  yet  in  every  case  it 
comes  as  really  from  God,  and  so  when  sickness  invades 
our  household,  or  pestilence  stalks  through  our  city,  we 
should  apply  to  God  for  relief.  I  know,  indeed,  that  in 
urging  the  offering  of  prayer  in  such  circumstances,  I  am 
adopting  language  which  in  these  days  will  be  decried 
by  many  as  unscientific,  and  derided  by  many  as  super- 
stitious. But  "  /  believe  in  God  the  Father  Almighty^' 
and  if  there  be  a  God  at  all,  and  that  God  is  an  Almighty 
Father,  then  it  is  impossible  to  conceive  that  he  is  unable 
to  hear  and  answer  the  cry  of  his  children  without 
working  a  miracle  for  the  purpose;  for  if  he  cannot  do 
that,  then, — with  reverence  be  it  spoken, — he  is  a  poorer 
Father  than  I  am  myself,  since  within  human  limits  I 
can  use  the  ordinary  operations  of  nature  for  the  grant- 
ing of  my  child's  request.  But  if,  with  my  poor  knowl- 
edge and  my  limited  power,  I  can  do  that,  who  dares  to 
say  tliat  the  omnipotent  and  omniscient  God  may  not 
employ  the  usual  forces  of  nature  to  an  extent  that  is  as 
much  beyond  human  reckoning,  as  its  mode  is  above  hu- 
man comprehension,  in  answeringthe  prayers  of  his  people 
for  relief  mider  affliction  ?  So,  in  spite  of  all  the  objec- 
tions which  have  been  raised  in  these  recent  times, 
against  the  offering  of  prayer  for  physical  blessings,  I 
urge  the  duty,  yea  the  privilege,  of  bringing  the  sick  to 
Jesus  and  asking  their  cure  from  him. 

But  in  earnestly  insisting  upon  that  I  am  as  far  as 
possible  from  accepting  the  view  which  some  have 
adopted  that  nothing  else  than  prayer  is  necessary  for 
the  cure  of  disease.     When  we  pray,  "  Give  us  this  day 


HEALING  OF  SIMON  PETER'S  MOTHER-IN-LAW.       93 

our  daily  bread,"  we  are  not  such  fools  as  to  expect  that 
God  will  feed  us  without  the  use  of  means  by  ourselves. 
He  has  indeed,  on  extraordinary  occasions,  as  in  the  case 
of  the  Israelites  in  the  wilderness,  and  in  that  of  the  mul- 
titude on  the  mountain-side,  supernaturally  provided 
bread  for  men;  just  as  in  the  instance  of  my  text  he  gave 
a  cure  by  miracle  to  this  afflicted  woman.  But  no  one 
expects  to  be  fed  by  prayer,  or  even  by  faith,  while  he 
dispenses  with  the  use  of  the  means  by  which  he  is  to 
earn  his  bread.  The  Christian  apostle  has  laid  down  the 
law  here,  that  ^'  if  any  will  not  work,  neither  should  he 
eat,''  and  the  principle  that  is  beneath  these  words  holds 
equally  in  the  case  of  disease.  It  is  something  very 
much  the  reverse  of  piety,  therefore,  for  a  man  to  ignore 
the  use  of  means  which  God  has  put  in  his  own  power, 
or  to  neglect  those  measures  for  the  preservation  of 
health,  or  for  the  cure  of  sickness  which  men  have  discov- 
ered for  themselves,  by  their  investigation  of  his  ordinary 
laws,  and  then  pretend  to  trust  in  prayer  alone  for  safety 
or  deliverance.  We  have  learned  by  the  study  of  our 
own  nature  tliat  there  are  certain  principles  the  contra- 
vention of  Avhicli  sooner  or  later  generates  disease,  and 
thei-efore  to  set  these  at  defiance  and  have  recourse  to 
prayer,  as  if  that  alone  would  ward  away  all  evil,  is  not 
faith,  but  presumption.  The  laws  of  health,  or  whatever 
you  may  choose  to  call  them,  are  just  as  really  the  com- 
mandments of  God,  as  are  the  precepts  of  the  decalogue, 
and  you  may  as  well  thrust  your  fingers  into  the  flame 
and  expect  that  God  will  keep  them,  while  you  pray, 
from  being  burned,  as  dwell  in  filth,  or  breathe  the  foul 
atmosphere  of  a  badly  drained  house,  and  expect  that,  as 
the  result  of  prayer,  you  will  be  preserved  from  disease. 
Such  conduct  in  the  matter  of  health  is  completely  paral- 
lel   to   that    in  the   matter   of  holiness,  which    Paul   ex- 


94  THE  MIRACLES  OF  OUR  SAVIOUR. 

posed  when  he  said,  ^'  What  shall  we  say  then  %  shall  we 
continue  in  sin  that  grace  may  abound  %  "  It  is  anti- 
nomiauisiu  in  the  physical  sphere,  as  the  other  is  in  the 
spiritual,  a  pretending  to  honor  God,  by  trusting  in  him 
and  praying  to  him,  while  the  man  is  really  dishonoring 
God  by  disobeying  him.  And  just  as  Paul  has  conclu- 
sively proved  that  he  who  has  intelligently  accepted  for- 
giveness will  also  strive  actively  after  holiness,  so  we  may 
allege  that  he  who  rightly  understands  what  prayer  for 
the  warding  off  of  disease  means,  Avill  bo  diligent  in  the 
removal  of  all  its  causes. 

But  the  same  principles  hold  in  the  matter  of  cure  as 
in  that  of  prevention.  We  have  discovered  certain  med- 
icines which  are  valuable  for  the  healing  of  certain 
diseases ;  and  there  are  among  us  men  who  have  given 
themselves  to  the  study  of  the  human  frame,  and  the 
sicknesses  to  which  it  is  liable,  with  the  view  of  finding 
out  what  that  mode  of  treatment  is  by  which  they  may 
be  alleviated  or  removed.  So  just  as  although  the  hus- 
bandman prays,  "  Give  us  this  day  our  daily  bread,"  he 
takes  good  care  to  plough  his  fields  and  sow  his  seed,  the 
sick  man  who  prays  that  Christ  may  make  him  whole, 
will  send  for  the  physician  and  faithfidly  apply  the  rem- 
edies which  he  prescribes,  and  he  will  look  for  an  answer 
to  his  prayer  through  the  Lord's  blessing  on  these  remedies, 
or  through  the  providential  suggestion  to  the  mind  of  the 
medical  man  of  other  remedies  which  may  be  efficacious. 
To  take  another  course  and  trust  in  prayer  alone  is,  to 
follow  a  course  which  in  its  own  way  is  as  dishonoring 
to  God  as  is  the  blackest  unbelief.  Effort  without 
prayer  is  an  ignoring  of  God;  but  prayer  withoiit  effort 
is  a  mockery  of  God.  The  true  believer  is  he  who  com- 
bines both  prayer  and  effort.  He  does  not  trust  in  the 
means  alone  any  more  than  he  does  in  the  prayer  alone, 


HEALING  OF  SIMON  PETER'S  MOTHER-INLA  W.       95 

but  his  confidence  is  in  God's  blessing-  with  and  on  the 
means.  He  looks  for  the  answer  to  his  prayer  through  the 
ordinary  channels  of  that  providence  whereof  Isaac  Taylor 
has  so  truly  said,  '"''  This  is  in  fact  the  great  miracle  of 
Providence,  that  no  miracles  are  needed  to  accomplish 
its  purposes."  Nor  will  his  faith  be  staggered  if  the 
answer  should  come  in  the  form  of  death,  in  spite  of  the 
use  of  all  means,  and  the  offering  of  his  earnest  suppli- 
cation, for  he  has  so  learned  to  say  ''  Our  Father,"  that 
it  is  not  difficult  for  him  to  add,  "  Thy  will  be  done," 
and  that  is  the  essence  of  all  true  prayer. 

III.  But  now,  leaving  these  matters  on  which  I  have 
dwelt  so  long  because  so  much  that  seems  pious,  but 
is  really  impious,  has  been  recently  advanced  among  us 
concerning  them,  I  ask  you  to  notice,  in  the  last  place, 
as  an  inference  from  the  narrative  in  my  text,  that  wdien 
we  have  received  healing  from  Christ,  we  should  show 
our  gratitude  by  ministering  to  Christ.  How  beautiful 
and  touching  is  the  statement,  "  and  immediately  she 
arose  and  ministered  unto  them.  "  Now  here,  as  I  have 
already  hinted,  is  a  striking  though  incidental  proof  that 
this  woman  was  healed  by  miracle.  We  know  the  ex- 
treme weakness  to  which  fever  reduces  a  patient ;  and 
not  seldom  long  weeks  are  required  for  recovery  after  the 
fever  has  disappeared.  But,  in  a  moment  this  woman 
has  her  wonted  strength.  Truly  '^  this  is  the  Lord's  doing, 
it  is  marvellous  in  our  eyes.  "  Yet  it  is  not  to  the 
manner  in  which  she  regained  her  strength,  so  much 
as  to  the  use  which  she  made  of  it,  when  it  was  regained, 
that  I  would  now  turn  your  attention.  Her  first  act  was 
one  of  grateful  ministration  to  him  who  healed  her.  Doubt- 
less there  is  spiritual  truth  taught  here ;  and  we  may 
learn  that  when  Jesus  has  ciu^ed  our  souls,  we  should 
spend  our  whole  lives  in  his  service.      But  I  do  not  dwell 


96  THE  MIRACLES  OF  OUR  SAVIOUR. 

now  especially  upon  that,  for  I  am  afraid  that  in  insisting 
upon  gratitude  for  the  great  blessing  of  oiu*  soul's  salva- 
tion, we  sometimes  forget  to  incite  you  to  thankfulness 
for  the  mercies  of  Grod's  daily  providence.  I  am  anxious, 
therefore,  to  remind  you,  that  we  ought  to  show  gratitude 
for  common  mercies,  and,  especially  among  these,  for  re- 
covery from  illness,  and  even  more  particularly  for  the 
blessing  of  continued  health.  And  if  you  ask  me  how  you 
are  to  render  such  thanks,  I  answer,  ''  By  ministering  to 
Christ."  ^'  Yes,"  you  reply,  "-  but  where  shall  I  find  him  % 
If  he  were  here  in  person,  I  might  do  as  this  woman  did, 
and  as  Martha  and  Mary  did  when  they  entertained  him 
in  their  home,  and  if  I  know  my  own  heart  I  would  make 
him  welcome  to  the  best  I  have ;  but  he  is  not  here,  and 
how  can  I  minister  unto  him  %  "  To  which  I  answer  that 
you  can  do  so  through  loving  attendance  on  those  who 
are  suffering.  You  remember  how  he  said  to  Saul,  who, 
so  far  as  we  know,  had  never  seen  him  in  the  flesh, 
^'  Why  persecutest  thou  me, "  intimating  thereby  that  he 
had  stricken  him  through  his  followers,  and  you  cannot 
have  forgotten  that  sublime  saying,  ''  Inasmuch  as  ye 
did  it  unto  one  of  the  least  of  these  my  brethren,  ye 
did  it  unto  me. "  When,  therefore,  you  ask  me,  Where 
shall  I  find  Christ,  that  I  may  minister  to  him  ?  I  point 
you  at  this  time  to  those  who  are  stricken  with  disease, 
or  disabled  by  accident,  and  say.  Go  minister  to  them, 
and  seek  to  heal  them,  and  that  will  be  ministering  to 
him.  And  if  you  feel  that  you  have  no  such  resources 
as  would  enable  you  to  deal  with  all  cases  of  that  sort 
that  are  needing  succor,  then  I  invite  you  to  join  with 
others  in  the  maintenance  of  such  institutions  as  exist 
among  us  for  relieving  the  necessities  of  the  diseased.* 
These  institutions  owe  their  very  origin  to  this  Christian 

*  This  discourse  was  preached  on  Hospital  Sunday. 


HEALING  OF  SIMON  PETER'S  MOTHER-IN-LA  W.       97 

motive — and  by  it  also  are  they  to  be  liberally  supported. 
It  is  true,  indeed,  that  this  is  a  way  of  dispensing  char- 
ity in  which  you  may  have  almost  absolute  certainty 
that  you  are  not  giving  aid  to  imposition  and  deceit.  It 
is  true,  also,  that  the  facilities  afforded  by  hospitals  for 
the  study  of  diseases,  and  the  best  modes  of  treating 
them,  have  largely  contributed  to  the  progress  of  medi- 
cal science,  and  the  training  of  intelligent  and  efficient 
nurses  of  the  sick,  so  that  ultimately  every  home  in  the 
city  comes  to  reap  a  benefit  from  their  existence.  But 
to  do  our  best  work  we  must  draw  our  motive  from  the 
highest  source,  and  even  as  Paul,  in  pleading  for  a  contri- 
bution for  the  poor  saints  at  Jerusalem,  put  it  thus, 
^'  For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  that 
though  he  was  rich,  for  your  sakes  he  became  poor,  that 
ye  through  his  poverty  might  be  rich  " — so  our  motive  for 
the  relief  of  the  diseased  must  be  one  of  gratitude  to 
Christ,  for  the  blessings,  both  temporal  and  spiritual, 
which  we  have  received  from  him.  Have  you  ever 
thanked  God  for  your  health  %  If  you  have  not,  then  do 
it  at  once,  and  if  you  would  give  your  gratitude  the  most 
appropriate  practical  form,  let  it  take  that  of  a  contribu- 
tion to  a  Chiistian  Hospital.  Have  you  ever  made  a 
thank-offering  for  your  recovery  from  that  serious  illness 
which  threatened  to  be  mortal?  If  you  have  not,  then 
make  that  offering  for  the  securing  of  medical  attendance, 
skilled  nursing,  and  comfortable  couches  for  those  who  ir. 
their  sickness  have  no  such  advantages  ;  and  be  sure 
that  he  who  has  promised,  that  '■'■  whosoever  shall  give  a 
cup  of  cold  water  to  a  disciple  in  the  name  of  a  disciple 
shall  in  no  wise  lose  his  reward,''  will  not  forget  your  gift. 


VI. 

A  SUNSET  SCENE  IN  CAPERNAUM. 
Matt,  viii,  !6,  77  J  MarA;  /,  32,  33  ;  Zuke  ip.  ^0,  4.7, 

I  HAVE  always  regarded  the  scene  which  these  verses 
describe  as  one  of  the  most  beautiful  in  the  life  of  our 
Lord  Jesus  Christ  upon  the  earth.  It  was  the  end  of 
the  Sabbath  in  the  city  of  Capernaum.  The  sun  had 
just  gone  down  behind  the  mountains,  and  its  afterglow 
was  lingering  yet  upon  the  summits  of  the  hills  on  the 
eastern  shore  of  the  lake  of  Tiberius,  whose  waters  lay 
dark  and  motionless,  as  if  preparing  themselves  to  mirror 
the  earliest  of  the  stars.  The  Master  and  his  disciples 
were  still  in  the  home  of  Peter,  where  he  had  gladdened 
all  their  hearts,  by  healing  the  mother-in-law  of  his 
apostle  of  the  fever  which  was  burning  in  her  veins. 
But  on  the  outside  a  multitude  so  great  that  it  might  be 
said  to  comprise  all  the  inhabitants  of  the  place,  was 
gathered  together.  Unlike  other  crowds,  this  was 
divided  into  groups,  and  in  the  centre  of  each  of  these, 
an  object  of  intense  solicitude  to  all  its  members,  was 
some  poor  afflicted  relative,  who  was  suffering  from  one 
or  other  of  the  diseases  that  flesh  is  heir  to,  and  whom 
they  had  brought  for  healing  to  the  Great  Physician. 
There  were  those  who  were  possessed  with  demons,  and 
those  who  were  blind^  and  deaf,  and  lame  The  chronic 
98 


A  SUNSET  SCENE  IN  CAPERNAUM.  99 

invalid,  and  he  who  had  just  been  seized  with  some  acute 
malady,  were  there,  and  when  the  Lord  came  forth  ^'he 
laid  his  hands  on  every  one  of  them,  and  healed  them." 
What  glad  gratitude  would  fill  all  their  hearts  at  such  a 
result  of  their  application  to  him,  and  who  may  attempt 
to  describe  the  feelings  of  each  group,  as  its  members 
scparat'cd  through  the  deepening  darkness  to  their  homes, 
or  the  emotions  of  those  who  were  healed,  as  they  felt 
the  vigor  of  health  once  more  giving  elasticity  to  their 
steps  and  buoyancy  to  their  spirits  %  And  yet  the  whole 
story  is  told  here  most  artlessly,  without  any  attempt  at 
amplification,  far  less  of  exaggeration,  as  if  it  had  been 
the  most  natural  thing  in  the  world  !  What  a  striking, 
although  incidental,  proof,  we  have  in  this  of  the  inspira- 
tion of  the  evangelists  !  Other  writers  would,  have  tried 
to  make  the  most  of  such  a  constellation  of  miracles,  but 
they  do  not  stop  in  their  narratives  to  remark  upon  it  at 
all ;  they  let  it  shine  with  its  own  light  in  the  firmament 
of  that  life  in  which  what  seemed  to  men  to  be  natural 
was  really  supernatural,  and  what  appeared  to  mere 
human  view  to  be  supernatural,  was  most  truly  natural, 
because  it  is  the  life  of  him  who  was  and  is  incarnate 
God. 

Have  we  not  here  also  an  impressive  illustration  of  the 
compassion  of  Christ  %  He  never  saw  a  multitude  with- 
out feeling  for  all  that  were  in  it,  and  no  sufferer  ever 
made  application  for  relief  to  him  in  vain.  So  here  "  he 
laid  his  hands  on  every  one  of  them  and  healed  them." 
Each  had  his  own  form  of  disease,  but  that  touch  of 
power  was  enough  to  convey  health,  no  matter  what  the 
particular  malady  might  be.  And  in  all  this,  viewed  as 
a  sign,  or  acted  parable  of  gospel  truth,  we  have  the 
assurance  that  the  Saviour  is  able  and  willing  to  remove 
from  us  every  form  of  sin,  and   to  work   in   us  that  holi- 


100  THE  MIRACLES  OF  OUR  SAVIOUR. 

ness  without  which  we  cannot  see  the  Lord.  You 
remember  that  suggestive  phrase  in  Solomon's  prayer  at 
the  dedication  of  the  Temple,  *'  ^Vliat  prayer  and  sup- 
plication so  ever  be  made  by  any  man,  or  by  all  thy 
people  Israel,  which  shall  know  every  man  the  plague  of 
his  own  heart,  and  spread  forth  his  hands  toward  this 
house,  then  hear  thou  in  heaven  thy  dwelling-place.''  * 
''  Which  shall  know  every  man  the  plague  of  his  own 
heart."  Ah  !  yes,  there  is  a  plague  in  every  heart,  dif- 
ferent in  each,  yet  incurable  in  all  by  merely  human 
power.  It  is  a  great  thing,  often  a  terrible  thing,  when 
a  man  comes  to  the  knowledge  of  what  his  plague  really 
is.  But  whatever  it  be,  he  is  welcome  to  take  it  to  the 
Lord  Jesus  Christ,  in  the  full  assurance  that  he  will  cure 
it.  There  is  balm  in  Gilead,  there  is  a  physician  there. 
That  remedy  is  sovereign  for  every  form  of  malady  of 
heart,  and  there  are  no  hopeless  cases  in  that  physician's 
practice.  The  only  incurables  are  those  who  persist- 
ently refuse  to  make  application  unto  him.  So  as  I  think 
out  the  full  significance  of  this  sunset  scene  in  the  gospel 
story,  the  vision  widens  from  Capernaum  to  the  world, 
and  still  I  see  the  blessed  Redeemer  exercising  his 
divine  and  chosen  vocation  as  the  Spiritual  Healer  of 
humanity.  From  ''  every  clime  and  coast  "  the  sin-sick 
sons  of  Adam,  ^^  every  man  that  knoweth  the  plague  of 
his  own  heart,"  come  to  him — the  guilty,  the  backslid- 
ing, the  burdened,  the  forlorn,  the  tempted,  the  victims 
of  evil  habits,  and  the  worn-out  votaries  of  pleasure,  and 
*'he  lays  his  hand  on  every  one  of  them  and  healcth 
them."  My  hearers,  at  whose  hearts  a  plague  is  aching, 
Avhy  should  not  you  join  the  throng  ?  With  some  of  you 
the  sun  may  be  setting,  in  some  of  you  the  malady  may 
bo  of  the  most  violent  sort,  but  no  one  of  you  yet  is  beyond 

*  I  Kings  viii.  38,  39. 


\ 


A  SUNSET  SCENE  IN  CAPERNAUM.  iQl 

his  help.     Go  then   to  him,  and  his  touch  of  power  will 
make  you  whole. 

But,  leaving  this  line  of  remark,  I  wish  more  especially 
to-night  to  direct  your  attention  to  the  bearing  of  this 
narrative  on  one  of  the  most  interesting  and  successful 
methods  of  Christian  effort  both  at  home  and  abroad.  A 
few  weeks  ago,  at  a  conference  held  in  Chickering  Hall, 
on  the  religious  condition  of  this  city,  I  was  at  once 
greatly  surprised  and  deeply  pained  to  hear  one  of  the 
speakers  make  what  I  must  call  an  unjustifiable  attack 
on  medical  missions,  and  lest  the  sentiments  which  he 
expressed  should  spread  among  the  church  members  of 
the  city  I  have  determined  to  devote  the  remainder  of 
my  present  discourse  to  an  explanation  and  defence  of 
this  form  of  Christian  aggressiveness,  founded  more  es- 
pecially on  the  passage  which  we  have  just  been  consid- 
ering. The  speaker  to  whom  I  have  referred  was  allud- 
ing to  the  folly  of  bribing  people  to  come  to  the  house 
of  God,  by  giving  them  food,  and  said  a  few  strong  and 
sensible  things  in  reference  to  that  to  which  I  could 
heartily  say,  Amen.  But  when  he  put  medical  missions 
into  the  same  category,  he  seemed  to  me  to  be  very  wide 
of  the  mark,  and  when  he  used  these  words  :  "  Medical 
missions,  and  flower  missions,  and  soup  kitchens  and  such 
things,  in  the  wake  of  the  church  of  Christ,  are  all  right, 
but  pushing  them  ahead  and  making  them  a  bait,  or  an 
introduction  to  the  human  heart,  I  believe  does  not  meet 
with  the  divine  sanction,"  *  and  again,  "  I  believe  that 
as  ministers  of  Christ  we  are  making  a  mistake  in  thinking 
that  anything  can  be  even  a  temporary  substitute  for  the 
gospel  of  Christ,"  he  seemed  to  me  to  arraign  the  wisdom 

*  See  "  Report  of  the  Proceedings  of  tlie  Chickering  Hall  Con- 
ference.'' 


102  THE  MIRACLES  OF  OUR  SAVIOUR. 

of  the  Lord  Josiis  Christ  himself,  and  to  be  speaking  in 
ignorance  of  the  nature  and  purpose  of  the  work  which 
he  so  emphatically  condemned.  For,  in  the  first  place, 
what  medical  missionary  ever  thought  of  substituting  his 
work  among  the  sick  for  the  gospel  of  Christ  \  On  the 
contrary,  the  great  design  which  he  has  in  view  is  to  se- 
cure an  opportunity  of  presenting  the  gospel  of  Christ  to 
those  who  otherwise  would  never  come  to  hear  it,  and 
while  some  other  methods  of  attempting  to  obtain  such  an 
opportunity  may  be  open  to  question,  may  even  be  worthy 
of  condemnation, — the  plan  adopted  by  the  medical  mis- 
sionary is  a  direct  following  of  the  example  of  the  Lord 
Jesus  as  given  in  the  narrative  which  has  been  to-night 
before  us.  For,  in  a  very  real  sense,  the  open  space  be- 
fore the  door  of  Simon's  house  on  that  occasion  was  a 
great  dispensary,  in  which  the'  Saviour  went  through 
among  the  patients,  and  healed  them  all,  thereby  direct- 
ing their  attention  to  himself,  accrediting  his  mission  to 
them  as  divine,  and  disposing  them  to  receive  him  as 
their  Saviour  from  the  deeper  malady  of  sin. 

Moreover,  did  not  the  Lord  himself,  when  commission- 
ing his  twelve  apostles,  say  to  them,  "  As  ye  go,  preach, 
saying.  The  kingdom  of  heaven  is  at  hand.  Heal  the 
sick,  cleanse  the  lepers,  raise  the  dead,  cast  out  devils; 
freely  ye  have  received,  freely  give."  *  True,  he  gave  to 
these  apostles  the  miraculous  gift  of  healing,  and  that  has 
now  disappeared  from  the  church,  but  in  the  healing  art, 
as  presently  practised  among  us,  we  have  a  modern  equiv- 
alent to  miracles.  For  as  Dr.  Post  of  Beyrout  said  in 
his  most  eloquent  address  at  the  late  London  Conference, 
the  cures  effected  by  the  surgeon  are  '•'•  miracles  of  science, 
and   science    is    a    miracle    of   Christianity."  f     When, 

*  Matt.  X.  7-8. 

t  "Report  of  the  Missionary  Conference,  London,  1888."  Vol.  I. 
p.  385. 


A  SUNSET  SCENE  IN  CAPERNAUM.  103 

therefore,  with  the  means  which  we  have  at  our  hands, 
we  heal  all  manner  of  diseases,  and  combine  with  that  the 
proclamation  of  the  gospel,  are  we  not  following  as  closely 
as  our  limitations  will  allow,  the  example  of  our  Lord  and 
obeying  the  precept  which  he  gave  to  his  apostles  ?  To 
say  that  such  a  course  does  not  meet  with  the  divine 
sanction,  is  most  unwarranted,  is  entirely  inconsistent 
with  the  gospel  record  of  the  ministry  of  our  Lord  him- 
self, and  is  positively  contradicted  by  the  history  of  mis- 
sionary enterprise  during  the  last  forty  years. 

But  that  we  may  proceed  intelligently,  let  me  put  be- 
fore you  what  a  medical  mission  is.  The  missionary  is  a 
fully  qualified  medical  man,  whose  heart  is  full  of  love  to 
Christ,  and  consecration  to  his  cause.  He  is  accom- 
panied by  an  evangelist,  and  a  staff  of  assistants  like- 
minded  and  similar  in  spirit  to  himself.  He  opens,  in 
some  suitable  place,  a  dispensary,  which  has  in  connec- 
tion with  it  a  hall  of  dimensions  ample  enough  to  contain 
all  the  patients  who  may  come  to  him  for  healing,  and 
with  a  private  room  adjoining  in  which  each  of  them  may 
be  dealt  with  in  turn.  The  labors  of  the  day  begin  with 
a  religious  service  in  the  hall,  conducted  by  the  doctor 
himself,  a  hymn  of  praise  is  sung,  a  portion  of  Scripture 
is  read,  and,  founded  on  that,  an  earnest  evangelical  ad- 
dress is  delivered.  After  that  the  medical  man  retires 
to  the  consulting  room,  and  each  of  the  patients  in  turn 
goes  into  him,  is  examined,  and  is  prescribed  for.  In  the 
meantime,  while  others  are  waiting  to  be  examined  and 
those  who  have  seen  the  doctor  are  lingering  to  get  the 
medicine  which  has  been  prescribed,  the  evangelist  takes 
the  desk,  and  speaks  to  them  all  of  Jesus  and  his  love, 
holding  the  uplifted  Christ  before  their  eyes,  and  exhort- 
ing them  in  his  name  to  be  reconciled  to  God,  or  goes 
through  among  them  to  speak  to  each  one  separately  of 


104  THE  MIRACLES  OF  OUR  SA  VIOUR. 

Christ  and  liis  salvation.  After  a  while  the  success  of 
the  dispensary  leads  up  to  the  erection  of  an  hospital  into 
which  patients  are  received,  and  in  which  they  remain 
necessarily  for  a  longer  time  than  they  could  in  a  dispen- 
sary. During  their  stay  there,  they  are  always  open  to 
receive  the  visits  of  the  medical  man  and  his  assistants, 
and  the  result  is  that  not  a  few  of  them  leave  the  institu- 
tion spiritually  blessed,  healed  in  soul  as  well  as  in  body. 
Then,  in  association  with  these  two  forms  of  work,  there 
is  often,  especially  in  foreign  lands,  a  system  of  itineracy. 
The  doctor  goes  out,  accompanied  by  the  best  of  his  assist- 
ants, to  some  outlying  district,  in  which  he  receives  dispen- 
sary patients  and  treats  them,  and  to  which  he  returns  at 
intervals,  looking  after  those  whom  he  has  formerly  seen, 
and  carefully  inquiring  into  the  results  of  his  seed  sowing 
in  the  past.  In  this  way  the  door  is  opened  for  the  entrance 
of  other  missionaries,  the  confidence  of  the  people  is  se- 
cured, aud  much  direct  good  is  effected.  Now  where,  I 
ask,  is  the  dishonor  done  to  the  gospel  in  all  this  ?  where 
is  the  disloyalty  to  Christ  %  where  is  the  putting  forth  of 
anything  as  a  substitute  for  the  cross  ? 

But  let  us  descend  now  from  generals  to  particulars. 
I  have  given  you  a  description  of  what  a  medical  mission 
is ;  let  me  tell  you  something  of  what  it  accomplishes.  I 
wish  that  I  could  reproduce  to  you  the  speech  of  Dr. 
Post  in  London,  to  which  I  have  just  referred.  It  was 
one  of  the  most  remarkable  that  were  delivered  in  that 
great  conference,  and  thrilled  every  one  who  was  privi- 
leged to  hear  it,  but  let  me  give  you  one  item,  taken  al- 
most at  random  from  it.  He  was  describing  a  Christmas 
festival  in  the  hospital  at  Beyrout,  and  here  is  his  graphic 
sketch  of  one  of  those  who  were  present:  '^  Just  behind 
him  sits  an  old  man  with  a  venerable  presence,  a  long 
white  beard,  a  turban,  a  girdle  about  his  loins,  and  a  loose 


A  SUNSET  SCENE  IN  CAPERNAUM.  105 

flowing  roLe.  Whom  do  you  suppose  that  man  to  be  % 
Why,  he  is  a  lineal  descendant  of  the  great  Saladin.  He 
is  proud  of  his  lineage.  But  here  he  is,  in  an  hospital,  a 
Mohammedan.  A  month  ago,  if  I  had  gone  to  his  house, 
he  would  have  driven  me  away  as  a  Christian  dog. 
But  now,  as  he  comes  into  this  room,  he  seizes  ray  hand, 
covers  it  all  over  with  kisses,  and  bows  himself  to  my 
veiy  feet.  What  led  him  to  bow  down  to  that  Christian 
dog  %  That  dog  gave  him  the  use  of  his  two  eyes.  He 
came  there  blind,  and  now  he  sees,  and  here  he  sits 
with  his  eyes  opened  and  his  ears  ready  to  receive  the 
message  of  the  gospel."  *  Take  another  example  in  the 
experience  of  Dr.  Colin  Valentine,  who  went  out  to  India 
in  1861,  as  a  medical  missionary  from  the  United  Pres- 
byterian Church  of  Scotland,  with  which  I  was  connected 
at  that  time.  I  cannot  go  into  details.  These  may  be 
found  in  the  numbers  of  the  ''Medical  Missionary  Record," 
for  November,  December  and  January,  and  I  give  the 
following  summary  from  the  speech  of  Dr.  Lowe  at  the 
Missionary  Conference.  ''  Dr.  Valentine  settled  first  at 
Beawr.  God  had  laid  his  hand  heavily  upon  him  ;  he 
was  very  ill,  and  recommended  to  go  to  the  Himalayas 
for  change  of  air  and  rest.  On  his  way  thither,  having 
to  pass  through  Jeypore,  he  was  brought  into  contact  with 
the  Maharajah,  who  told  him  that  his  wife,  the  IVfaharanee, 
was  very  ill,  and  that  the  native  physicians  had  given 
her  up.  Dr.  Valentine  said  that  he  would  be  glad  to  see 
her,  and  do  what  he  could  for  her.  The  way  was  opened 
up.  The  Maharajah  was  pleased,  and  arranged  that — dif- 
ficult as  it  is  to  gain  access  to  the  women  there — Dr. 
Valentine  should  visit  the  Ranee.  The  result  was 
that  through  God's  blessing  upon  Dr.  Valentine's  treat- 
ment, she  was  restored  to  health.     The  Maharajah  said, 

*  Eeport  of  Missionary  Conference  as  before,  vol.  i.  p.  383. 


lOG  THE  MIRACLES  OF  OUR  SAVIOUR. 

'•  What  can  I  do  for  you  ? '  He  said,  '  Let  mc  preach 
the  gospel  here.'  The  Maharajah  said,  'If  you  stay  here 
and  be  my  })rivate  pliysician,  I  shall  be  glad.'  But  Dr. 
Valentine  replied,  'I  am  a  missionary  of  the  gospel.' 
Now  no  missionary  had  previously  been  allowed  to  settle 
in  Jeypore,  that  great  stronghold  of  idolatry,  perhaps 
one  of  the  greatest  in  northern  India.  The  Maharajah 
said,  '  You  will  be  my  private  physician,  will  you  not  ?  ' 
The  doctor  answered,  '  Yes,  but  ^only  on  one  condition, 
that  you  will  allow  me  to  preach  the  gospel  from  one  end 
of  the  province  to  the  other  without  let  or  hindrance.' 
The  Maharajah  agreed,  and  Dr.  Valentine  remained  at 
Jeypore  for  fourteen  years,  and  now  the  United  Presby- 
terian Church  has  a  large  and  prosperous  mission  there."  * 
A  similar  story  might  be  told  of  the  late  Dr.  Mackenzie 
and  the  Ladi  Li  in  China,  and,  in  the  face  of  facts  like 
these,  it  is  idle  to  talk  of  medical  missions  as  putting  the 
gospel  in  a  subordinate  place,  or  as  being  entirely  with- 
out the  divine  sanction.  The  facts  are  that  the  door  is 
open  to  the  medical  man  when  it  is  closed  to  all  others, 
and  that  his  entrance  has  been  the  means  of  securing  a 
welcome  to  all  Christian  missionaries  for  his  sake. 

If  time  allowed,  I  might  speak  of  the  opening  up  of  the 
Zenanas  in  India  to  female  medical  missionaries,  and 
of  the  good  results  which  have  flowed  therefrom  ;  but 
I  have  said  enough  to  prove  that  the  combination  of  the 
healing  of  the  sick  with  the  preaching  of  the  gospel  has 
been  under  God  pi-e-cminently  blessed  in  the  opening  up 
of  regions  to  the  truth  which  else  had  been  hermetically 
scaled  against  the  preacher.  I  must  add,  however,  one 
or  two  testimonies  to  the  direct  results  of  the  prosecu- 
tion of  this  work.  For  it  is  useful  not  only  as  prepar- 
ing the  way  for  the  entrance  of  the  gospel,  but  also  as  a 

*  Ibid  p.  390. 


A  SUNSET  SCENE  m  CAPERNAUM.  107 

missionary  agency  in  itself.  Dr.  Lowe,  in  his  excellent 
work  entitled  '^  Medical  Missions,  Their  Place  and 
Power,"  tells  lis,*  that  "during  1883,  in  the  Swatow 
Hospital,  in  China,  upwards  of  one  hundred  and  forty 
patients,  men  and  women,  gave  in  their  names  as  candi- 
dates for  church  fellowship.  For  such,  special  services 
are  held  more  or  less  regularly  during  the  week,  and  on 
Sunday  afternoons  they  assemble  for  examination  on  the 
subjects  taught.  Of  this  large  number  of  applicants 
orly  a  few  were  baptized  previous  to  their  leaving  the 
hospital,  the  missionaries,  as  a  rule,  requiring  that,  be- 
fore receiving  baptism,  they  should  go  home  and  show  the 
sincerity  of  their  profession  by  conducting  themselves 
as  Christians  among  their  relati\'es  and  neighbors."  The 
same  writer  gives  us  the  following :  f  At  a  meeting  held 
lately  in  the  Medical  Mission  House,  Edinburgh,  the  Rev. 
Mr.  MacGregor  of  Amoy  gave  a  most  interesting  ac- 
count of  medical  mission  work  in  China,  and  among  other 
gratifying  results  he  told  of  a  man,  from  an  unevangel- 
ized  district  of  country,  who  came,  nearly  seventeen  years 
ago,  to  the  hospital  at  Amoy,  where  he  was  cured  of  his 
disease  and  received  daily  Christian  instruction.  When 
quite  recovered,  he  returned  home  and  told  his  friends 
and  neighbors  of  the  kind  treatment  he  had  received, 
and  of  the  gospel  of  God's  love  which  he  had  heard. 
The  hearts  of  a  few  were  opened,  and  they  believed  ;  the 
numbers  increased,  persecution  arose,  at  one  time  so 
fierce,  that  they  had  to  flee  the  village.  At  length  they 
communicated  with  the  missionaries  and  begged  for  a 
teacher ;  one  was  sent,  and  a  congregation  of  about  a 
hundred  was  gathered.  Many  came  from  a  considerable 
distance,  and  a  new  community  had  to  be  founded  fur- 
ther inland.     The  work  has  gone  on  increasing,  and  '■'■  to- 

*  P.  129.  t  Pp-  132,  133. 


108  THE  MIRACLES  OF  OUR  SAVIOUR. 

day,"  said  Dr.  MacGregor,  "  there  are  seven  congrega- 
gations,  each  numbering  from  thirty  to  upwards  of  a  hun- 
dred persons,  all  the  outcome  of  God's  blessing  on  the 
good  seed  sown  in  that  one  patient's  heart,  while  in  the 
mission  hospital."  A  fact  like  that  prepares  us  to  be- 
lieve the  statement  of  Dr.  J.  L.  Maxwell  in  his  paper 
before  the  London  Conference  to  this  effect.  "  The  con- 
gregation in  an  hospital  chapel  is  unique  in  its  com- 
prehensiveness. It  is  not  merely  one  or  two  hun- 
dred souls,  it  is  one  or  two  hundred  souls  gathered 
probably  out  of  fifty  towns  and  villages.  And  what 
does  that  mean  ?  It  means,  of  necessity,  the  diffu- 
sion of  a  fair  measure  of  gospel  truth  in  all  these  different 
directions.  As  many  as  twelve  hundred  to  fourteen 
hundred  towns  and  villages  have  been  represented  in  a 
single  year  among  the  in  patients  of  a  single  hospital. 
Does  not  this  speak  of  rare  and  glorious  possibilities  *?" 
and  his  paper  closes  with  these  words :  ''I  say  it  with 
an  absolute  conviction  that  I  speak  the  truth,  that,  in 
heathen  and  Mohammedan  lands,  there  is  no  class  of 
men  to  whom  the  Lord  has  entrusted  more  choice  and 
blessed  opportunities  of  sowing  the  seed  of  the  Word  in 
the  hearts  of  men,  than  those  which  are  enjoyed  by  med- 
ical missionaries  and  I  am  satisfied  that  a  right  appreci- 
ation of  the  methods  and  opportunities  and  results  of 
medical  missionary  work  ought  to  constrain  the  Church 
of  Christ  to  enter  with  a  far  more  confident  and  liberal 
heart  upon  a  ministry  which  is  so  nearly  after  the  Lord's 
own  pattern."* 

Surely  statements  like  these  are  enough  to  refute 
the  assertion  that  medical  missions  put  healing  in 
the  place  of  the  gospel  and  are  without  the  divine 
sanction.     And  when  the  speaker  on  that   occasion   as- 

*  Report  of  London  Conference,  vol.  ii.  pp  123,  124,  125. 


A  SUNSET  SCENE  IN  CAPERNAUM.  109 

serted  that  Mr.  J.  Hudson  Taylor  was  of  his  way  of 
thinking,  he  must  have  spoken  in  ignorance  of  what 
that  noble  man  affirmed  at  the  London  Conference  of 
which  he  was  one  of  the  most  interesting  and  distin- 
guished members.  It  is  true,  indeed,  that,  by  way  of  cau- 
tion, Mr.  Taylor  said  that  even  ^^  medical  work  must  be 
a  means  of  bringing  souls  under  the  influence  of  the 
gospel,  and  not  a  substitute  for  it."  But  in  running 
away  with  the  second  part  of  that  statement,  and  leaving 
out  the  first,  the  objector  grievously  misrepresented 
Mr.  Taylor,  and  made  him  appear  as  the  antagonist  of  a 
form  of  work  which  he  has  warmly  endorsed.  Thus  in 
the  very  paper  from  which  I  have  made  the  above  quo- 
tation he  has  said,  speaking  of  itinerant  work,  '^  Mis- 
sionaries who  have  some  knowledge  of  medicine  may  do 
much  good  and  win  golden  opinions  while  on  journeys, 
and  will  be  successors  of  the  apostles  who  were  commis- 
sioned to  preach  and  to  heal." 

I  have  dwelt,  perhaps,  at  too  great  length  on  this  mat- 
ter, but  I  own  that  I  have  scarcely  yet  recovered  from 
the  shock  of  surprise  with  which  I  heard  the  attack  to 
which  I  have  referred,  and  because,  even  for  the  evan- 
gelization of  our  own  city,  there  are  few  agencies  hkely  to 
be  more  successfid  than  that  of  medical  missions — a  kind 
of  agency  the  efficacy  of  which  has  been  tried  and  proved 
abundantly  elsewhere,  not  alone  in  Syria,  India,  and 
China,  but  also  in  London,  Liverpool,  and  Edinburgh. 
Why  should  we  not  make  more  use  of  it  in  New  York,  and 
why  shoidd  we  allow  an  institution  like  Dr.  Dowkonth's  to 
languish  for  lack  of  funds  ?  I  propose,  therefore,  that  this 
evening  we  make  a  contribution  for  this  meritorious  soci- 
ety, as  by  far  the  best  answer  we  can  give  to  the  foolish  as- 
persions that  were  cast  upon  medical  missions  by  the  ora- 
tor of  Chickering  Hall. 


vn. 

THE  CLEANSING  OF  THE  LEPER. 
Matt.  viii.  2 -A.   Mark  L  AO-i.5.   Luke  v,  72-75. 

We  have  no  data  from  wliicli  wc  can  conclusively 
identify  the  pla^e  where  this  miracle  was  performed,  but 
Mark  enables  us  to  fix  its  date,  at  least  approximately. 
For  he  tells  us  that  immediately  after  the  ever-memor- 
able sunset  scene  in  the  city  of  Capernaum,  our  Lord, 
rising  up  a  great  while  before  day,  went  out  and  depart- 
ed to  a  solitary  place  and  there  prayed.  Thither  in 
the  morning  he  was  followed  by  Simon  Peter,  and  them 
that  were  with  him ;  and  they  told  him  that  all  men 
were  seeking  for  him.  Yet  he  did  not  at  once  return 
with  them,  but  said  unto  them,  "  Let  us  go  into  the  next 
town,  that  I  may  preach  there  also  ;  for  therefore  came 
[  forth,"  and  in  accordance  with  that  determination  he 
preached  in  the  synagogues  throughout  all  Galilee,  and 
cast  out  devils.  It  was,  therefore,  at  some  point  in  this 
Galilean  journey,  undertaken  for  the  preaching  of  the 
gospel  and  the  healing  of  the  sick,  that  the  miracle 
which  is  this  evening  to  be  the  subject  of  discourse  was 
wrought,  and  it  was  probably  nearer  the  close  of  his 
journey  than  its  beginning,  and  in  the  neighborhood  of 
one  of  the  towns  in  Galilee. 

It  is  every  way  likely,  therefore,  that  this  poor 
110 


THE  CLEANSING  OF  THE  LEPER.  \\\ 

man  accosted  the  Saviour  from  a  distance,  while  he 
was  moving  on  from  one  village  or  town  to  another, 
there  to  deliver  his  message  of  mercy  to  mankind, 
and  the  miracle  which  he  wrought  was  itself  a  figura- 
tive presentation  of  the  gospel  which  he  preached, 
for  the  disease  which  in  this  instance  he  cured  was 
specially  and  peculiarly  selected  in  the  law  of  Moses  to 
be  the  physical  analogue  of  the  moral  malady  of  sin.  All 
disease,  indeed,  is  the  fruit  of  sin,  and  every  form  of  it 
might  have  been  regarded  and  treated  under  the  law  of 
Moses  as  an  emblem  of  evil.  But  that  would  not  have 
taught  so  striking  a  lesson  to  the  people,  as  was  given 
to  them  by  the  choice  of  one  special  malady,  and  would 
besides  have  been  intolerably  burdensome  ;  therefore,  a 
selection  was  made,  and  leprosy  was  well  calculated,  from 
its  ghastly  nature  and  revolting  accompaniments,  to  serve 
the  purpose.  It  is  minutely  described  in  the  book  of 
Leviticus,  and  seems  to  have  had  its  origin  among  the 
Israelites,  while  they  were  laboring  among  the  dust  and 
heat  of  the  brick-kilns  of  Egypt.  It  makes  its  appear- 
ance first  upon  the  skin,  in  the  shape  of  certain  spots, 
small  at  the  outset  and  of  a  reddish  color,  but  gradually 
increasing  in  size,  and  presenting  by  and  by  a  white, 
scaly,  shining  aspect.  After  a  time  the  spots  spread  over 
the  whole  body,  ^'  the  hair  falls  from  the  head  and  eye- 
brows ;  the  nails  loosen,  decay  and  drop  off;  joint  after 
joint  of  the  fingers  and  toes  shrink  up  and  slowly  fall 
away.  The  gums  are  absorbed,  and  the  teeth  disappear. 
The  nose,  the  eyes,  the  tongue,  the  palate  are  slowly 
consumed,  and  finally,  the  wretched  victim  sinks  into  the 
earth  and  disappears,  while  medicine  has  no  power  to 
stay  the  ravages  of  this  fell  disease  or  even  to  mitigate 
sensibly  its  tortures."*     It   was  thus  in    point    of  fact 

*  "  The  Land  and  the  Book,"  English  edition,  pp.   653,  654, 


112  THE  MIRACLES  OF  OUR  SAVIOUR. 

a  living  death.  After  the  priest  had  pronounced  that  a 
man  was  really  afflicted  with  it,  he  was  rigidly  cut  off  from 
all  fellowship  with  his  fellows,  and  was  compelled  to  put 
on  the  marks  of  mourning  which  were  usually  worn  for 
the  dead.  He  had  his  clothes  rent,  his  head  bare  and 
his  lips  covered,  and  whenever  he  saw  any  one  ap- 
proaching he  had  to  give  them  warning  of  his  proximity 
by  calling  out  "  Unclean  !  unclean  !"  These  precautions 
were  taken  not  merely  for  sanitary  reasons,  or  to  guard 
against  contagion,  for  it  is  not  certain  that  leprosy  was 
contagious,  but,  in  order  that  the  people  might  be  taught 
through  the  parable  of  leprosy,  what  a  fearful  and  loath- 
some thing  sin  is  in  the  sight  of  God.  As  I  have  already 
said,  no  medicine  coidd  effect  either  its  mitigtaion  or  its 
cure.  The  leper  might  perhaps  recover,  but  he  was  not 
cured,  for,  as  Dr.  Thomson  has  said,  "  Leprosy  has  ever 
been  regarded  as  a  direct  punishment  from  God,  and 
absolutely  incurable,  except  by  the  same  divine  power 
that  sent  it.  "  Hence  the  King  of  Israel,  when  the  King 
of  Syria  sent  Naaman  to  him,  that  he  might  recover  him 
of  his  leprosy  said,  "  Am  I  God,  to  kill  and  to  make  alive, 
that  this  man  doth  send  mito  me  to  recover  a  man  of  his 
leprosy  I" 

When  the  leper  recovered,  and  was  declared  by  the 
priest  to  be  clean,  there  were  two  stages  in  his  purifica- 
tion. He  was  restored  first  to  his  position  as  a  citizen, 
and  readmitted  to  the  fellowship  of  men,  and  it  was  in 
connection  with  this  stage  that  the  priest  observed  the  ordi- 
nance of  the  two  birds*  which  bore  a  striking  resemblance 
to  that  of  the  two  goats  on  the  great  day  of  atonement. 
The  second  stage  was  the  re-establishment  of  the  right  to 
participate  in  the  sacred  privileges  of  the  clean,  and,  in 
connection  with  that,  the  leper  brought  a  trespass  offer- 

*  Leviticus  xiv.  4-7. 


THE  CLEANSING  OF  THE  LEPER.  113 

ing,  a  sin  offering,  a  burnt  offering  and  a  meat  offering : 
and  there  was  a  consecration  service  very  similar,  though 
of  course  with  well  marked  differences,  to  that  ob- 
served at  the  setting  apart  of  Aaron  and  his  sons  to  the 
office  of  the  priesthood.*  Thus  leprosy  set  before  the 
minds  of  the  Hebrews  the  insidious  beginning,  gradual 
increase,  and  final  prevalence  of  sin;  it  illustrated  its  in- 
curable nature,  save  by  the  gracious  intervention  of 
God,  its  loathsome  character,  and  its  dire  results;  while, 
on  the  other  hand,  the  services  connected  with  the 
cleansing  of  the  leper  remind  us  that  the  blood  of  Christ 
applied  to  the  conscience  and  the  renewing  and  sancti- 
fying grace  of  the  Holy  Spirit  are  the  only  revealed, 
as  they  are  the  only  effectual,  means  of  purification  from 
the  defilement  and  death  of  sin;  and  that  those  who  have 
been  thus  delivered  ought  in  deepest  gratitude  to  pre- 
sent their  bodies  living  sacrifices  to  God,  which  is  their 
reasonable  service. 

These  details  concerning  leprosy  will  enable  us,  in 
some  degree,  to  understand  the  peculiar  form  in  which 
this  poor  man  in  the  narrative  before  us  made  his  request 
to  the  Saviour.  Matthew  says,  "  He  came  and  wor- 
shipped him  ;  "  and  Mark  puts  it  thus,  '■'•  There  came  a 
leper  to  him,  beseeching  him,  andkneeling  down  to  him," 
thus  manifesting  both  his  earnestness  and  reverence,  and 
saying,  "If  thou  wilt,  thou  canst  make  me  clean."  He 
had,  therefore,  no  doubt  of  the  ability  of  Christ  to  heal 
him,  and  that,  considering  the  incurable  nature  of 
leprosy,  was  an  indication  of  great  faith.  How  he  came 
to  have  such  faith  in  the  power  of  Christ  we  are  not  in- 
formed. But  he  must  have  heard  of  his  miracles  of 
healing  elsewhere,  and  though  this  is  the  first  recorded 
instance  of  the  cure  of  a  leper  by  the  Lord,  it  is  possible 

*  Leviticus  xiv.  10-32. 


114  THE  MIRACLES  OE  OUR  SAVIOUR. 

tliat  there  might  be  cases  of  leprosy  among  the  diseases 
which  he  had  healed.  But  whether  there  were  or  not, 
there  was  in  this  man's  heart  an  miwavering  assurance 
that  the  Lord  could  make  him  clean,  if  he  would.  There 
might  be  the  ability  without  the  will,  or  the  will  without 
the  ability,  but  his  hope  was  that  in  Christ  there  would 
be  the  combination  of  both,  and  all  that  was  needed  for 
that,  in  his  estimation,  was  the  will.  He  was  sure  of 
the  ability.  After  all  that  he  had  heard,  he  could  not 
doubt  that,  and  so  it  all  hinged  on  this  "  if  thou  wilt." 
But  he  needed  not  have  doubted  that  either.  For  the 
Lord  was  never  unwilling  to  bless  those  who  were  willing 
to  receive  blessing  at  his  hands.  So  we  are  told  by 
Mark  that,  "  moved  with  compassion,  he  put  forth  his 
hand  and  touched  him,  and  saith  unto  him,  I  will,  be 
thou  clean."  He  touched  the  leper  !  What  a  thrill  of 
joy  would  vibrate  in  the  man's  heart  at  that  unwonted 
experience  %  The  miracle  altogether  apart,  that  was  the 
first  touch  of  love  he  had  felt  from  human  hand  since 
first  he  was  isolated  from  men  by  his  uncleanness ;  and 
it  was  the  touch  of  One  who  was  the  holiest  that  ever 
wore  our  mortal  frame  !  '-''  Here  is  one,"  he  might  say 
within  himself,  "  and  he  the  purest  of  them  all,  who  is 
not  afraid  to  touch  me,  outcast,  loathsome,  scaly  as  T  am, 
and  so,  whatever  comes  of  it,  I  bless  him  for  that  touch, 
for  there  is  love,  and  sympathy  and  tenderness  in  it. 
But  there  was  healing,  too,  for  his  flesh  came  to  him 
again,  as  the  flesh  of  a  little  child,  and  from  that  moment 
he  was  clean.  If  others  had  touched  him,  they  would 
have  been  defiled  thereby  ;  but  when  the  pure  One  put 
his  hand  upon  him,  he  communicated  thereby  his  own 
purity  to  him,  and  the  disease  retired  from  before  his 
hand  of  power. 

After  this  act  of  healing,  our  Lord  straightly  charged 


THE  CLEANSING  OF  THE  LEPER.  II5 

the  man  to  say  nothing  to  any  one,  but  to  go  at  once  to 
the  priest,  that  he  might  be  examined  and  pronounced  to 
be  clean  by  the  legal  authority  in  the  case,  and  that  he 
might  offer  for  his  cleansing  those  things  which  Moses  had 
commanded.  The  Lord  came  ''  not  to  destroy  the  law, 
but  to  fulfil "  it,  and  so  he  sent  the  man  to  obey  the  par- 
ticular precept  which  was  appropriate  to  his  circum- 
stances, while  at  the  same  time  he  secured  that  the  gen- 
uineness of  the  miracle  would  be  attested  by  the  official 
who  had  been  designated  by  the  law  for  the  particular 
purpose  of  determining  whether  or  not  in  a  given 
instance  the  leprosy  had  disappeared.  The  charge  to 
tell  no  man  might  be  given,  lest  by  the  premature  pub- 
lication of  his  wondrous  works  matters  might  be  preci- 
pated  to  a  crisis  before  the  time  ;  or  lest  the  Lord 
himself  might  be  hindered  in  his  work  by  the  crowds 
which  would  be  attracted  to  him  by  the  publication  of  the 
miracle  ;  or  lest  the  man  might  be  injured  spiritually  by 
making  a  boast  of  his  cure,  looking  at  it  and  speaking  of 
it  as  a  manifestation  of  special  divine  favor  to  himself. 
But  the  charge  was  disregarded,  for  he  ''  began  to  pub- 
lish it  much,  and  to  blaze  abroad  the  matter,"  and  the 
result  so  seriously  retarded  the  work  of  Christ  that 
^'  he  could  enter  no  more  openly  into  the  city  ;  but  was 
without  in  desert  places  5  and  they  came  to  him  from 
every  quarter." 

But  leaving  now  the  exposition  of  the  narrative,  let 
us  pause  a  few  moments  more  to  lift  out  of  it  and  carry 
with  us  one  or  two  lessons  of  practical  importance.  And, 
in  the  first  place,  let  us  note  that  he  who  could  cure  the 
leprosy  which  was  the  type  of  sin,  can  cure  sin  itself. 
The  very  purpose  for  which  he  came  into  the  world  was 
'"''  to  take  away  sin  by  the  sacrifice  of  himself,"  and  his 


IIG  THE  MIRACLES  OF  OUR  SAVIOUR. 

resurrection  from  the  dead  and  ascension  into  glory  have 
proclaimed  that  he  succeeded  in  that  which  he  under- 
took. The  second  in  the  ever-blessed  Trinity,  he  took 
our  nature  upon  him,  and  bore  our  sins,  nailing  them 
with  liis  own  body  to  the  tree,  so  that  now  the  most 
aggravated  sinner  amongst  us,  believing  in  him,  may  be 
freely  and  righteously  forgiven  for  his  sake.  Not  only 
so,  by  the  gift  of  his  Holy  Spirit,  secured  by  him  on  his 
ascension,  he  pi'ovides  that  the  soiU  which  believes  in 
him  is  regenerated  ;  so  that  it  loves  what  it  formerly 
hated,  and  hates  what  it  formerly  loved.  The  man, 
while  preserving  his  identity,  is  anew  man  5  just  as  the 
leper,  though  the  same  man,  was  set  free  from  the  cor- 
ruption and  loatlisomeness  that  formerly  characterized 
him,  aud  virtually  received  what  was  to  all  intents  and 
purposes  a  new  body,  freed  from  the  taint  of  that  rotting 
putrefaction  which  was  eating  into  his  very  vitals.  In 
like  manner  the  '^  old  man  "  of  the  believer  is  crucified 
with  Christ,  and  he  is  renewed  in  the  spirit  of  his  mind, 
in  knowledge,  righteousness  and  holiness.  Christ  can  do 
all  this  for  the  sinner.  He  is  able  to  save,  thus,  "  to 
the  uttermost,  all  who  come  unto  God  by  him,"  and  he 
has  done  it  in  cases  innumerable.  Even  in  our  own 
days  he  has  done  it  for  multitudes,  who  ai'e  living  evi- 
dences of  his  saving  power.  There  are,  probably,  some 
such  cases  here  now.  You  will  see  many  of  them  to- 
night, if  you  care  to  look  for  them  in  the  mission-rooms 
and  churches  of  the  city,  men  and  women  who  have  been 
lifted  by  him  out  of  a  life  as  loathsome  and  repulsive  as 
was  the  body  of  this  leper,  and  are  now  walking  in  light, 
and  purity,  and  peace.  They  have  now  no  relish  for 
their  old  iniquities,  but  are  seeking  evermore  closer  con- 
formity to  Christ's  image,  and  are  habitually  following 
that  holiness  without  which  no  man  can   see  the   Lord. 


THE  CLEANSING  OF  THE  LEPER.  117 

They  are  now  no  more  enslaved  by  their  former  evil  habits, 
but  have  been  emancipated  from  their  bondage  and  are 
walking  in  the  glorious  liberty  of  the  children  of  God. 
They  "are  washed,  they  are  sanctified,  they  are  justified 
in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God.''  We  can  no  more  doubt  of  his  ability  to  save 
sinners,  than  the  spectators  of  this  great  miracle  could 
doubt  of  his  power  to  cleanse  the  leper.  And  we  are  as 
sure  of  his  willinghood  as  we  are  of  his  ability.  Has  he 
not  said,  "  Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  1  will  give  you  rest"?  Are  not  these  also 
his  words,  "  Him  that  cometh  unto  me  I  will  in  no  wise 
cast  out  "  %  And  who  can  forget  this  gracious  declara- 
tion, "God  so  loved  the  world  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish  but  have  everlasting  life"?  Where  is  the 
exception  here  %  What  can  be  more  universal  than 
"  all "  ?  What  more  inclusive  than  "  Him  that  cometh 
unto  me  •'  %  What  more  comprehensive  than  that  grand 
word  "  whosoever  "  ?  If  any  one  is  excluded  here,  he 
must  exclude  himself.  Come,  then,  all  ye  who  feel  the 
guilt,  the  degradation,  the  foulness,  and  the  corruption 
of  sin,  no  matter  how  numerous,  or  how  aggravated  your 
iniquities  may  have  been,  come  unto  him  and  he  will 
make  you  clean.  Though  you  be  as  loathsome  in  your 
own  sight  as  this  leper  was  to  himself,  come  unto  Christ 
and  cry  for  salvation,  and  it  shall  come  to  pass  that 
"  before  you  call,  he  will  answer,  and  while  you  are  yet 
speaking  he  will  hear."  If,  after  all  this,  you  are  still  un- 
saved, it  will  not  be  because  he  cannot  or  will  not  save 
you,  but  because  you  "  will  not  come  unto  him  that  you 
may  have  life."  Ah  !  that  will  of  yours,  the  trouble  is 
all  there.  Why  should  you  be  unwilling  to  be  blessed  % 
That  is  the  only  thing  that  stands  now  between  you  and 


118  THE  MIRACLES  OF  OUR  SAVIOUR. 

salvation.  Do  not  let  it  so  stand  a  moment  longer,  but 
take  the  gift  he  freely  offers,  and  give  yourselves  back 
to  him  enriched  tlioreby  for  his  service  in  the  world. 

But,  in  the  second  place,  let  us  learn  that  if  avc  Avish  to 
benefit  those  who  are  distressed,  or  to  elevate  those  who 
arc  degraded,  we  must  somehow  put  ourselves  into  sym- 
pathy with  them.  We  must,  if  I  may  so  express  it,  put 
ourselves  for  the  time  on  a  level  with  them,  and  make 
ourselves  one  with  them.  The  Lord  Jesus,  as  we  see 
from  this  narrative  ''  touched  "  the  leper.  He  thereby 
put  himself  for  the  time  on  a  level  with  him,  became,  if 
the  law  had  been  insisted  on,  unclean  along  Avith  him, 
manifested  his  compassion  for  him  and  interest  in  him, 
and  so  touched  the  man's  heart  as  well  as  his  body. 
Now  this  was  just  a  particular  instance  of  the  same  great 
law  which  underlies  the  incarnation  itself.  When  God 
wished  to  save  men  he  touched  humanity,  by  taking 
human  nature  upon  himself.  He  became  flesh  and 
dwelt  among  men,  that  thereby  he  might  raise  them  to 
be  sons  of  God.  lie  took  upon  himself  the  likeness  ot 
sinful  flesh,  but  without  the  sin,  that  for  sin  he  might 
condemn  sin  in  the  flesh.  And  so  if  we  would  save  the 
degraded,  we  must  put  ourselves  on  a  level  with  them, 
while  yet  we  are  not  partakers  of  their  sins,  in  order  that 
by  our  sympathy  with  them  we  may  lift  them  up  to  the 
platform  from  which  we  have  stooped.  You  remember 
that  very  suggestive  scene  in  "Uncle  Tom's  Cabin,"  when 
]\Iiss  Ophelia  was  compelled  to  revise  all  her  theories 
about  the  training  of  Topsy,  by  overhearing  the  dark 
little  woolly  head  saying  to  some  of  the  other  slaves, 
"  La  !  Miss  Pheely  would  no  more  touch  me  than  she 
would  a  toad."  She  felt  that  the  child  had  spoken  the 
truth,  though  she  did  not  know  how  in  the  world  she 
had  come  to  discover  it,  but  the  revelation  of  it  to  her- 


THE  CLEANSING  OF  THE  LEPER.  119 

self  let  her  see  the  great  mistake  she  had  been  makhig 
in  the  education  of  \\.q^x  protege^  and  told  her  how  it  Avas 
to  be  remedied.  Now  here,  as  it  seems  to  me,  is  the 
very  mistake  which  not  a  few  earnest  Christians  of  Miss 
Ophelia's  stamp  are  making  in  these  days.  They  are 
seeking  to  save  the  lost  without  touching  them,  and  their 
efforts  are  powerless,  because  those  on  whom  they  are 
exerted  feel  that  all  the  while  they  are  making  them 
from  a  mere  sense  of  duty,  and  not  out  of  any  compas- 
sion for  them,  or  sympathy  with  them.  They  are  afraid 
of  coming  into  contact  with  them.  They  feel  almost  as 
if  touching  them  were  like  touching  pitch,  and  would 
defile  them,  and  so,  however  well  meant,  their  efforts  are 
but  failures  after  all.  I  have  somewhere  read  of  a  hard- 
ened criminal  who  was  condemned  to  die  and  waiting  for 
execution.  Christian  people  were  deeply  interested  in 
him  and  wished  for  his  salvation.  Pastors  of  different 
churches  visited  him  and  talked  with  him  and  prayed 
with  him.  But  all  they  did  and  said  seemed  only  to 
harden  him  the  more,  for  they  never  got  near  him. 
They  were  afraid  of  him.  They  never  touched  him. 
At  length  they  bethought  themselves  of  a  member  of  the 
community,  known  of  all  men  for  his  holiness  and  ten- 
derness and  wisdom  in  the  winning  of  souls,  and  they 
got  him  to  visit  him.  When  he  entered  the  condemned 
cell,  he  sat  down  beside  the  prisoner,  by  whom  also  he 
was  well  known,  and  told  him  the  simple  story  of  the 
cross,  and  when  he  had  finished  it,  he  laid  his  hand  upon 
the  criminal's  shoulder  and  said  to  him  with  a  look  of 
inexpressible  emotion  :  "  Now  wasn't  it  a  great  sacrifice 
for  the  Son  of  God  to  lay  down  his  life  for  guilty  sinners 
like  me  and  you  ?  "  In  a  moment  the  fountains  of  the 
great  deep  were  broken  up.  The  heart  of  the  man  was 
touched.     The  big  tears  ran  down  his   cheeks,  and  the 


120  THE  MIRACLES  OF  OUR  SAVIOUR. 

bursting  sobs  seemed  to  convulse  his  frame.     From  that 

time  he  was  a  Jiftcrent  man,  and  listened  Avith  interest 

to  all  that   was    said    to    him,  while    ever  and  anon  he 

would  exclaim,  "  To  think  of  such  a  good  and  holy  man, 

as  I  know  him  to  be,  putting  himself  on  a  level  with  me, 

and  saying  '  Sinners  like  me  and  you  ' !  "     If,  therefore, 

we  want  to  do  good,  we  must  go  about  it  in  confoi'mity 

with  this  great  law.     We  must  not  give  our  money  and 

our  efforts  merely,  but  our  sympathy  as  well.     The  lines 

of  the  Christian   hymnist   are    as   true    of  effort  as   of 

words  : 

"Thy  soul  must  overflow  if  thou 
Anotlier's  soul  wonld'st  reach, 
It  uecds  the  overflow  of  heart 
To  give  the  lijis  full  speech." 

So  if  we  seek  to  labor  successfidly  in  raising  the 
fallen,  and  reclaiming  the  wanderer,  our  efforts  will  be 
powerless  without  this  "  overflow  of  heart "  into  them  5 
for  with  that  alone  can  we  '^  touch  "  the  objects  of  our 
solicitude. 

But,  in  the  third  place,  let  us  learn  that  obedience  is 
better  than  zeal.  This  man  blazed  abroad  the  miracle, 
after  Christ  had  straightly  charged  him  to  tell  it  to  no 
man,  until  at  least  he  had  showed  himself  to  the  priest. 
It  was,  perhaps,  natural  for  him  to  do  as  he  did,  and 
probably  he  thought  that  no  harm  could  come  of  it.  But 
still  it  was  disobedience.  It  was  ain-ogating  to  himself 
greater  wisdom  than  that  of  Christ.  It  was  virtually 
saying  that  he  knew  what  to  do  better  than  Jesus  knew 
what  to  command  him,  and  it  led  to  inconvenience,  and 
perhaps  also  did  injury  to  himself.  It  is  not  always  wise 
to  encourage  young  converts  to  tell  the  story  of  their 
conversion,  and  from  the  fact  that  in  some  cases  the 
Saviour  forbade  and  in  others  encouraged  those  whom 


THE  CLEANSING  OF  THE  LEPER.  121 

he  head  healed,  to  tell  how  he  had  blessed  them,  it  seems 
probable  that  he  had  respect  in  each  case  to  the  subject- 
ive eiFect  on  the  individuals  themselves.  Some  would 
not  be  harmed  by  it  at  all,  because  all  they  told,  they  told 
for  his  glory,  while  others  would  be  greatly  injured  by 
it,  because  they  put  themselves  in  the  forefront.  Therefore 
in  our  dealings  with  young  converts,  we  should  not  have 
one  unvarying  rule  for  all,  but  slioidd  study  the  idiosyncra- 
sies of  each  and  act  accordingly.  There  is  surely  some- 
where a  good  middle  ground  between  the  absolute  reti- 
cence on  the  sacred  matters  of  personal  experience  which 
some  practice,  and  the  irreverent  and  flippant  familiarity 
with  which  others  delight  to  parade  the  magnitude  of 
their  sins  and  the  manner  of  their  conversion,  as  if  a 
special  honor  were  due  to  them  because  they  had  fur- 
nished such  an  opportunity  to  Christ  for  the  manifesta- 
tion of  his  ability  to  save.  But  in  any  case  when  Christ 
bids  us  be  silent,  we  have  nothing  to  do  but  to  obey  him. 
He  who  has  healed  us  has  the  best  claim  upon  our  obedi- 
ence, and  if  we  love  him,  we  will  keep  his  command- 
ments, all  of  them,  without  selection  or  exception.  We 
can  lay  doAvn  no  rigid  rule  that  will  cover  all  cases,  re- 
garding the  obligation  under  which  the  young  convert 
lies  in  the  matter  of  bearing  testimony  to  Jesus,  but  if  he 
does  give  such  testimony,  let  him  give  it  humbly,  rever- 
ently, lovingly,  keeping  himself  in  the  background  and 
with  the  view  simply  of  glorifying  Christ,  and  encourag- 
ing others  to  apply  to  him.  Then  no  evil  can  ensue,  but 
much  good  may  be  accomplished. 


vm. 

THE  CUEE  OF  THE  PAEALYTIC. 
Matt,  ix.  2-8.    Mark  it.  7-72.    Luke  v.  78-26. 

The  miracle  which  we  are  this  evening  to  consider 
was  performed  by  our  Saviour  in  Capernaum,  to  which,  as 
'•''  his  own  city/'  he  had  returned  after  that  tour  "  through- 
out all  Galilee,''  to  which  reference  was  made  in  our  last 
discourse.  His  own  house  was  there,  and  either  in  that, 
or  in  the  abode  of  Peter,  a  great  multitude  had  collected 
because  '^it  was  noised"  that  he  was  "  at  home  "  ;  and 
because  they  were  eagerly  anxious  to  hear  his  word  of 
wisdom,  or  to  see  his  works  of  power.  The  crowd  was 
so  great  that  there  was  no  room  to  receive  the  people, 
and  even  the  door  was  blocked  by  the  pressure  of  those 
who  vainly  sought  to  find  an  entrance.  Nor  was  the 
multitude  entirely  local  in  its  character,  for  Luke  tells  us 
that  there  were  present  "  Pharisees  and  doctors  of  the  law, 
which  were  come  out  of  every  town  of  Galilee  and  Judea 
and  Jerusalem."  What  they  came  for  we  can  only  con- 
jecture. It  may  be  that  they  were  sent  to  observe,  and 
to  report  to  those  of  their  class  in  their  own  districts 
what  they  should  see  or  hear.  It  is  not  impossible,  in- 
deed, that  we  have  in  their  presence  on  this  occasion  the 
first  manifestation  of  that  malicious  antagonism  to  the 
Lord  which  ultimately  culminated  in  his  crucifixion  on 
122 


THE  CURE  OF  THE  PARAL  YTIC.  123 

Calvary,  and  the  colloquy  between  him  and  them  which 
almost  immediately  ensued  lends  some  probability  to  this 
view  of  the  case.  But  whatever  was  the  motive  that 
brought  them  there,  he  did  not  alter  his  message  on  their 
account,  for  we  read  that  "  he  preached  the  word  imto 
them."  He  neither  feared  their  frown,  nor  courted  their 
favor,  and  the  gospel  which  they  heard  from  his  lips  was 
the  same  as  that  which  the  common  people  listened  to  so 
gladly. 

But  as  he  was  proceeding  with  his  discourse,  he  was 
interrupted  in  a  very  singular  fashion.  Mark  tells  the 
story  with  his  usual  graphic  minuteness:  '^And  they 
came  unto  him,  bringing  one  sick  of  the  palsy,  which  was 
borne  of  four.  And  when  they  could  not  come  nigh  unto 
him  for  the  press,  they  uncovered  the  roof  where  he  was, 
and  when  they  had  broken  it  up,  they  let  down  the  bed 
whereon  the  sick  of  the  palsy  lay."  Now  to  understand 
how  this  was  done,  it  is  necessary  that  we  have  some 
clear  idea  of  the  difference  between  an  oriental  and  a 
western  dwelling-house.  This  is  admirably  described, 
and  the  whole  difficulty  connected  with  the  narrative  re- 
moved, in  the  following  sentences  which  I  extract  from 
Dr.  Thomson's  well-known  work,  ''■  The  Land  and  the 
Book."  The  houses  '^  of  Capernaum,  as  is  evident  from 
the  ruins,  were  like  those  of  modern  villages  in  the  same 
region,  low,  very  low,  with  flat  roofs,  reached  by  a  stair- 
way from  the  yard  or  court.  Jesus  probably  stood  in  the 
open  lewan,"  (or  reception-room)  "  and  the  crowd  were 
around  and  in  front  of  him.  Those  who  carried  the  par- 
alytic, not  being  able  to  come  at  him  for  the  press,  as- 
cended to  the  roof,  removed  so  much  of  it  as  was  neces- 
sary, and  let  down  their  patient  through  the  aperture. 
Examine  one  of  these  houses,  and  you  will  see  at  once 
that  the  thing  is  natural   and  easy  to  be  accomplished. 


124  THE  MIRACLES  OF  OUR  SAVIOUR. 

The  roof  is  only  a  few  feet  high,  «incl  by  stoopingMown, 
and  holding  the  corners  of  the  couch — merely  a  thickly 
padded  quilt,  as  at  present,  in  this  region — they  could 
lay  down  the  sick  man  without  any  apparatus  of  ropes  or 
cords  to  assist  them.  And  thus,  I  suppose,  they  did. 
The  whole  aflfair  was  the  extemporaneous  deface  of  plain 
peasants,  accustomed  to  open  their  roofs  and  let  down 
grain,  straw,  and  other  articles,  as  they  still  do  in  this 
country.  The  only  difficulty  in  this  explanation  is  to 
understand  how  they  could  break  up  the  roof  without 
sending  down  such  a  shower  of  dust  as  to  incommode  our 
Lord  and  those  around  him.  I  have  often  seen  it  done, 
and  have  done  it  myself,  to  houses  in  Lebanon,  but  there 
is  always  more  dust  than  is  agreeable.  The  materials 
now  employed  are  beams  about  three  feet  apart,  across 
which  short  sticks  are  arranged  close  together,  and  cov- 
ered with  the  thickly  matted  thorn-bush  called  hellan. 
Over  this  is  spread  a  coat  of  stiff  mortar,  and  then  comes 
the  thick  marl  or  earth  which  makes  the  roof.  Now  it 
is  easy  to  remove  any  part  of  this  without  injuring  the 
rest.  No  objection,  therefore,  would  be  made  on  this 
score  by  the  owners  of  the  house.  They  had  merely  to 
scrape  back  the  earth  from  a  portion  of  the  roof  over  the 
lewcm,  take  up  the  thorns  and  the  short  sticks,  and  let 
down  the  couch  between  the  beams  at  the  very  feet  of 
Jesus.  The  end  achieved,  they  could  speedily  restore 
the  roof  as  it  was  before.  I  have  the  impression,  how- 
ever, that  the  covering  at  least  of  the  lewan  was  not  made 
of  earth,  but  of  materials  more  easily  taken  up.  It  may 
have  been  of  coarse  matting,  like  the  walls  and  roofs  of 
Turkman  huts,  or  it  may  have  been  of  boards,  or  even 
stone  slabs,  (and  such  I  have  seen)  that  could  bo  quickly 
removed.  All  that  is  necessary,  however,  for  us  to  know 
18   that   the    roof  was  flat,  easily    reached,   and    easily 


THE  CURE  OF  THE  PARALYTIC.  125 

opened,  so  as  to  let  down  the  couch  of  the  sick  man;  and 
all  these  points  are  rendered  intelligible  by  an  acquaint- 
ance with  modern  houses  in  the  villages  of  Palestine."  * 
In  some  such  way,  then,  as  is  here  described  by  one 
who  was  long  a  resident  in  Syria,  this  helpless  paralytic 
was  let  down  immediately  in  front  of  Jesus,  by  his  kind 
and  sympathetic  bearers,  and  before  he  had  time  to  utter 
a  word,  the  compassionate  Redeemer  said  to  him,  with  a 
divine  insight,  as  I  cannot  but  think,  into  the  burden 
which  was  pressing  on  his  conscience,  and  which  was 
troubling  him  even  more  than  the  disease  with  which  he 
was  afflicted,  "  Son,  thy  sins  are  or  have  been  forgiven 
thee,"  for  such,  and  not  "  thy  sins  be  forgiven  thee,"  is 
the  true  reading  of  the  words.  The  discipline  through 
which  this  man's  malady  had  brought  him,  had  led  him 
to  discover  his  guilt  before  God — and  that  was  at  the 
moment  his  sorest  trouble — so,  addressing  that,  the  Lord 
said,  "  Thy  sins  are  forgiven  thee,"  while  the  word  Son 
may  perhaps  point  to-  his  youth,  and  is  certainly  an  indi- 
cation of  the  tenderness  of  Jesus  towards  him.  It  was 
not,  therefore,  because  he  wished  to  provoke  a  discussion 
with  the  Scribes  and  doctors  of  the  law  that  were  sitting 
by,  or  because  all  diseases  are  the  results,  in  one  way  or 
another,  of  sin,  and  the  removal  of  the  cause  woidd  ensure 
that  of  the  effect,  that  Jesus  spoke  to  him  in  this  fashion. 
On  the  contrary,  perceiving  the  faith  of  the  man,  and  know- 
ing how  his  sins  were  weighing  on  his  conscience,  the 
Lord  wished  to  give  him  true  spiritual  relief,  and  the 
discussion  with  the  Scribes  and  doctors  was  only  inci- 
dentally occasioned  thereby.  For,  so  soon  as  the  words 
were  uttered,  these  cavillers  began  to  reason  within  them- 
selves, ^' Why  doth  this  man  thus  speak  %  Heblasphemeth. 
Who  can  forgive  sins  but  one,  even  God  %  "     They  did  not 

*  "The  Land  and  the  Book,"  English  edition,  pp.  358-359. 


126  THE  MIRACLES  OF  OUR\SAVIOUR. 

give  articulate  expression  to  their  tlioughts,  but  that  did 
not  prevent  the  Lord  Jesus  from  being  fully  acquainted 
with  them,  for  ''  he  perceived  immediately  in  his  Spirit," 
that  is,  by  his  divine  nature,  that  they  so  reasoned  within 
theoiselves,  and  he  sought  at  once  to  convince  them  of 
their  error. 

But  let  us  take  precise  note  of  what  that  error  was. 
They  started  with  a  right  principle,  but  they  made  a 
wrong  application  of  it,  and  drew  a  wrong  inference  from 
it.  They  were  correct  in  tliinking  that  no  one  can  for- 
give sins  but  God  :  but,  it  did  not  follow  from  that  prem- 
ise that  the  Lord  Jesus,  in  announcing  that  the  sins  of 
this  man  had  been  forgiven,  was  guilty  of  blaspheming 
God,  in  the  sense  of  arrogating  to  liimself  that  authority 
to  forgive  which  is  the  prerogative  of  God  alone.  For 
there  were  two  other  possibilities  in  the  case  of  which 
they  failed  to  take  account.  It  might  be  that  Jesus  was 
a  divinely  accredited  messenger,  commissioned  by  God 
to  make  this  declaration  in  his  name,  and  if  that  were  so, 
he  was  no  more  guilty  of  blasphemy  in  making  it,  than 
Nathan  Avas  when  on  a  memorable  occasion  he  said  to 
David,  "  the  Lord  also  hath  put  away  thy  sin'' ;  or  again 
he  might  be,  as  indeed  he  was.  Incarnate  God  himself ; 
and  in  that  case,  he  had  in  himself  the  full  prerogative 
which  here  he  claimed  to  exercise.  Thus  their  error 
here  was  precisely  the  same  as  that  of  those  described 
in  the  fifth  chapter  of  John's  gospel,  who  sought  to 
kill  Jesus,  "  because  he  said  that  God  was  his  Father, 
making  himself  equal  with  God."  This  was  their  error. 
Now  let  us  observe  how  the  Lord  met  it.  He  did  not 
deny  that  no  one  could  forgive  sins  but  God,  neither  did 
he  affirm  that  the  man  Avho  presumed  on  his  own  author- 
ity to  forgive  sin  would  not  be  guilty  of  blasphemy  ;  on 
the  contrary,  he  tacitly  admitted,  that,  if  without  author- 


THE  CURE  OF  THE  PARALYTIC.  127 

ity  or  right,  he  had  claimed  to  forgive  this  man'^s  sins,  he 
would  be  a  blasphemer.  He  virtually  accepted  their 
way  of  putting  the  case,  but  then  he  claimed  for  himself, 
on  proper  and  personal  grounds, — as  himself  being  God, — 
authority  to  forgive  sins,  and  proceeded  at  once  to  estab- 
lish that  :  for  he  said,  '^  Whether  is  it  easier,  to  say  to  the 
sick  of  the  palsy.  Thy  sins  are  forgiven  thee,  or  to  say. 
Arise,  take  up  thy  bed  and  walk  %  But  that  ye  may  know 
that  the  Son  of  ]\[an  hath  authority  on  earth  to  forgive 
sins,  he  saith  to  the  sick  of  the  palsy,  I  say  unto  thee. 
Arise,  and  take  up  thy  bed,  and  go  thy  way  into  thine 
house."  The  appeal  here,  you  perceive,  is  from  the  un- 
seen, to  the  seen.  From  the  nature  of  the  case,  the  for- 
giveness of  sins  is  a  divine  act,  in  the  spiritual  sphere, 
the  reality  of  which  cannot  be  tested  by  any  merely 
human  observation.  One  may  declare  to  another  that  his 
sins  are  pardoned,  and  no  earthly  investigation  can  de- 
termine whether  or  not  he  is  speaking  the  truth,  for  the 
transaction  lies  in  a  department  which  is  beyond  the 
possibility  of  human  investigation.  Forgiveness  is  the 
act  of  God  on  the  conscience  of  the  sinner,  a  spiritual 
exercise  in  a  purely  spiritual  sphere.  But  the  healing 
of  a  man  sick  of  the  palsy  by  a  word  is  a  matter  which 
can  easily  be  tested,  for  that  is  within  the  sphere  of  human 
observation,  and  men  can  mark  whether  or  not  such  a 
cure  is  genuine  and  permanent.  It  is,  besides,  a  divine 
act,  just  as  really  as  the  declaration  of  forgiveness  is.  It 
is  just  as  true  that  no  one  save  God  can  heal  paralysis 
with  a  word  of  power,  as  it  is  that  no  one  can  forgive 
sin  save  God  only.  "  If,  therefore,"  says  the  Saviour,  "  I 
by  my  word  heal  this  palsy-stricken  man,  you  may  there- 
by be  assured,  that,  as  the  Son  of  Man,  I  have  authority 
on  earth  to  forgive  sins.  Thus  he  pivoted  his  whole 
claj'  I  to  the  possession  of  inherent  authority  to  forgive  sin 


128  THE  MIRACLES  OF  OUR  SAVIOUR. 

on  tlie  reality  of  this  miracle  %  He  said,  in  effect,  to  liis 
objectors,  "  You  think  it  a  safe  thing  for  me  to  claim  that 
I  possess  the  authority  to  forgive  sin,  inasmuch  as  no  one 
can  test  whether,  when  I  say  to  this  man,  '  Thy  sins  are 
forgiven  thee,'  they  are  forgiven  or  not.  Let  us  there- 
fore put  it  to  the  test.  It  requires  divine  power  to  say 
to  this  man,  'Arise,  and  walk,'  so  that  he  shall  at  once 
be  cured  of  his  paralysis,  just  as  really  as  it  requires 
divine  prerogative  to  say,  '  Thy  sins  have  been  forgiven 
thee,'  so  that  he  shall  have  the  full  assurance  that  God 
has  forgiven  him.  If  therefore,  when  I  say.  Arise,  take 
up  thy  bed  and  walk  to  thine  house,  a  physical  cure  of 
his  palsy  follows,  you  may  know  assuredly  that  when  I 
say  to  him.  Thy  sins  are  forgiven  thee,  his  forgiveness 
is  a  reality."  That  is  the  proposal.  It  was  much  like 
Elijah's  act  on  Moimt  Carmel,  when  he  said  to  the  assem- 
bled throng,  '■'■  The  God  who  answer eth  by  fire,  let  him 
be  the  God."  He  would  not  ask  them  to  believe  with- 
out evidence,  but  he  gave  the  evidence,  that  their  faith 
might  have  a  rational  ground  on  which  to  rest.  So, 
looking  tenderly  to  the  afflicted  man,  he  said  to  him, 
''  Arise,  take  up  thy  bed,  and  go  thy  way  into  thine 
house,"  and,  to  the  amazement  of  all  the  onlookers,  the 
paralytic  "  Arose,  took  up  his  bed,  and  went  forth  be- 
fore them  all.*'  There  was  room  enough  made  for  him 
now,  and  he  who  had  been  carried  in  helplessness  by  his 
friends,  went  forth  calm  and  strong,  while  the  multitude 
glorified  God,  saying,  "  We  never  saw  it  on  this  fashion. 
We  have  seen  strange  things  to-day.  "  What  an  experi- 
ence for  this  poor  man !  two  cures  wrought  on  him  by  one 
act !  Often  and  often,  as  he  recalled  the  minutest  inci- 
dents of  this  ever-memorable  hour  in  his  history,  he 
would  hear  again  these  two  voices,"  Son,  thy  sins  have 
been  forgiven  thee,"  and,  "  Arise,  take  up  thy  bed  and 


THE  CURE  OF  THE  PARALYTIC.  129 

go  unto  thine  house,"  and  his  heart  would  thrill  with 
gratitude,  but,  while  both  were  dear  to  him,  he  would 
dwell  with  fondest  rapture  on  the  first,  as  the  more  gra- 
cious and  the  more  precious  of  the  two  :  "  Thy  sins  have 
been  forgiven  thee." 

But  let  us  see  now  what  lessons  we  may  take  with  us 
for  our  guidance  from  the  study  of  this  interesting  nar- 
rative. And,  first  of  all,  we  may  learn  that  though  we 
cannot  become  the  saviours  of  our  friends,  we  yet  may 
be  serviceable  in  bringing  them  to  Jesus,  who  alone  can 
save  them.  All  honor  to  those  four  bearers,  by  whom 
this  paralytic  Avas  lovingly  and  tenderly  carried  lo  the 
house  in  which  the  Lord  was  preaching,  and  by  whose 
ingenuity  and  care  he  was  let  down  through  the  roof 
and  laid  directly  before  the  Saviour.  Their  faith  was 
as  remarkable  as  was  that  of  the  sick  man  himself,  and 
was  made  manifest  also  by  their  works,  so  that,  although 
there  is  no  mention  made  of  such  a  thing  in  the  history, 
we  cannot  doubt  that  they  were  spiritually  blessed  as 
well  as  he.  Now  we  may  be  able  to  do  something  anal- 
ogous to  their  act,  in  helping  to  bring  loved  ones  to 
Jesus,  that  they  may  be  saved  by  Him.  True,  no  such 
physical  bearing  of  a  friend  is  needed  now  to  bring  him 
into  contact  with  the  Lord.  But  yet  we  may  be  useful 
spiritually  to  him,  and  that  in  one  or  other  of  many  ways. 

We  may  bring  him  to  Christ,  for  example,  by  our  pray- 
ers on  his  behalf.  That  is  the  first,  and  perhaps  the 
greatest  thing  we  can  do  for  him.  For  who  can  trace 
the  history  of  a  prayer  %  You  may  see  the  flight  of  an 
arrow  through  the  air,  or  mark  the  effect  of  a  bullet 
from  a  rifle,  but  the  course  of  a  prayer  transcends  our 
power  of  observation.  We  know  only  that  it  enters  into 
the  ear  of  God ;  that  in  his  heart,  and  by  his  wisdom, 


130  THE  MIRACLES  OF  OUR  SAVIOUR. 

the  answer  is  shaped  ;  and  that  the  answer  comes  down 
through  the  ordinary  channels  of  his  providence,  violat- 
ing no  natural  laws,  and  bringing  blessing  with  it  as  real 
and  as  rich  as  its  course  has  been  inscrutable.  Which 
among  us,  Avho  have  prayed  at  all  for  unconverted 
friends,  cannot  tell  of  instances  of  such  answers  %  Think 
of  Monica,  the  mother  of  Augustine,  and  her  constant 
prayers  for  his  conversion !  Think,  also,  that  at  the  very 
moment,  when  by  his  going  to  Italy,  in  violation  of  his 
sacred  promise  to  her,  he  seemed  to  be  putting  himself 
beyond  the  possibility  of  his  being  influenced  for  good,  he 
was  brought  thereby  into  contact  with  Ambrose  of  Milan, 
and  by  him  was  led  to  Christ,  and  let  a  history  like  that 
encourage  you  to  bear  your  unbelieving  friends  to  Jesus 
>n  your  arms  of  prayer. 

You  may  bring  them  to  Jesus  also,  by  your  con- 
versations with  them  on  the  gospels,  and  your  taking 
of  stumbling-blocks  out  of  the  way  of  their  faith. 
Or  you  may  accomplish  the  same  thing  by  the  method 
of  indirectness,  through  tlie  report  made  by  you  of 
a  discourse  which  you  have  just  heard  ;  or  you  may 
carry  your  loved  friends  to  Jesus,  by  the  very  exaltation 
of  your  Christian  character  before  them,  and  so  win 
them  to  him,  without  a  word.  Or  you  may  bring  them 
with  you  to  the  sanctuary,  v/here  Christ  may  be  so 
preached  that  they  cannot  choose  but  listen,  and  turn  to 
him.  But,  the  manner  of  your  doing  it,  is  not  material — 
that  you  should  do  it,  is  the  main  thing,  and  if  you  do 
not  attempt  it,  then  the  reason  must  be  that  you  lack 
either  the  faith,  or  the  love,  or  both,  that  animated  these 
four  bearers,  when  they  laid  their  helpless  friend  at  the 
feet  of  Jesus. 

But,  in  the  second  place,  we   may  learn — that  Christ 
often     confers     blessing    on    a    man    by    commanding 


THE  CURE  OF  THE  PARAL  YTIC.  131 

him  to   do   that   which,  according  to   human    logic,  pre- 
supposes that  he  has  already  the  Llessing  which  is  to  be 
bestowed.      He  said  to  this  poor  man,  ''  Arise,  take  up  thy 
bed,  and  go  into  thine  house."     Now,  if  this  sufferer  had 
been  destitute  of  faith  he  might  have  said,  "  Have    they 
brought  me    hither,  at    all    this   cost   of   trouble,  to    be 
mocked  for  my  misery  %     Do  you  not   see  that  it  is  my 
very   malady,  that   I    cannot  do  what    you    have    said  % 
Surely  I  have  been  misinformed  regarding  you,  else  why 
this    bitter  and    unfeeling    insult  % ''     But    no !     he    had 
heard  the  gracious  words,  '^  Thy  sins  have  been  forgiven 
thee,"  and  he    did  trust  the  Lord.     So  he  made  the  at- 
tempt to  do  as  he  was  commanded,  and  in  the  making  of 
that  attempt  the  strength   came,  so  that  "  he  arose,  took 
up  his  bed,  and  went  forth  before  them  all."     Now,  see 
the  bearing  of   all  this  on  tbe  sinner   and  his    salvation. 
When  he  is   commanded  to  repent  and  believe  in  Jesus 
Christ,  that  he  may  be  saved,  he  is  prone  to  make  reply, 
"  You  bid    me    exercise    faith  toward  the    Lord  Jesus 
Christ  and  repentance  toward  God.     You  tell  me  at  the 
same  time   that  these  two  things,  faith  and  repentance, 
are  the    gifts  of  God,  and  that  I  cannot  exercise  either, 
without  the    help  of  the  Holy  Spirit.     Very  well.     I  will 
wait  till  I  get  that  help,  and   then  I  will   believe  and  re- 
pent."    He  imagines  that  this  divine  work  in  him   is  to 
be  a  matter   of  distinct   and  separate   consciousness,   of 
such  sort  that  he  will  at  once  recognize  it  as  a  gift  from 
above,  and  so  he  will  tarry  until  he  receives  that.     But 
he  forgets  that  God  works  in  a  man  by  working  through 
him ;  or,  in  other  words,  ,that  the  supernatural  runs  along 
the  line  of  the  natural,  and  that  the  two  so  interpenetrate 
each  other  as  to  make  it  impossible  by  any  analysis  to 
detect  the  one  apart    from  the   other.     If  this  poor  man 
had    waited  until   he  felt   Christ's  strength  in  him  as  a 


132  THE  MIRACLES  OF  OCR  SAVIOUR. 

thing  separate  from  his  own,  he  never  would  have  been 
cured  of  his  paralysis.  But  he  made  the  volition  to 
arise,  and  in  the  making  of  that  he  received  strength 
to  carry  it  through.  If,  therefore,  there  should  be  any 
one  here  to-night  who  is  caught  and  detained  in  this 
eddying  whirlpool  of  "  waiting  for  the  Spirit,"  let  him  see 
from  the  parable  of  this  miracle  how  foolish  he  is.  His 
simple  duty  is  to  obey  the  divine  command,  and  as  he 
attempts  to  do  that,  he  will  receive  the  strength  to  do  it. 
Indeed  in  the  very  determination  to  do  that,  God  is  al- 
ready working  in  him,  and,  as  he  goes  on,  God  will  con- 
tinue to  work  in  him  to  do,  just  as  he  wrought  in  him  to 
will,  but  he  will  not  be  conscious  of  God's  operations  as 
distinct  from  those  of  his  own  spirit.  The  sum  of  it  all, 
then,  is,  obey  the  command,  that  is  your  part,  and  be  sure 
that  as  you  attempt  to  do  that,  the  Spirit  of  God  Avill  do 
his,  and  the  result  will  be  salvation. 

Finally,  let  us  learn  that  when  a  man  claims  the  right 
or  authority  to  forgive  sin,  he  should  be  required  to 
prove  the  genuineness  of  his  claim  by  working  a  miracle 
as  real  as  this  of  the  healing  of  the  paralytic  was.  It  is 
just  as  true  now  as  it  was  when  Jesus  was  on  the  earth, 
that  God  alone  can  forgive  sin.  Yet  there  are  priests 
among  us  who  aver  that  they  may  hear  confessions,  and, 
by  divine  authority,  grant  absolution.  Now  it  is  easy  to 
meet  and  rebut  that  claim,  by  showing  from  the  New 
Testament  that  Jesus  Christ  is  the  only  high  priest  of  his 
people,  and  that  all  believers  are  in  him  equally  near  to 
God,  no  one  of  them  being  on  a  different  plain  from  the 
rest,  and  all  alike  needing  to  be  forgiven  by  him.  But 
in  the  light  of  this  portion  of  the  gospel  narrative,  per- 
haps a  shorter  and  easier  way  to  meet  this  pretension  is 
to  say,  "  Well,  when  the  Lord's  claim  was  challenged, 
he  wrought  a  miracle  to  prove  its  genuineness.     Go  you 


THE  CUKE  OF  THE  PARALYTIC.  I33 

and  do  likewise,  and  then  we  will  rest  in  your  absolution 
as  divine  ;  but  until  then,  your  absolution  is  of  no  value 
to  us,  for  it  is  God's  forgiveness  we  need,  and  you  can- 
not give  us  that."  As  one  has  admirably  put  it,  "  No 
angel  in  heaven,  no  man  upon  earth,  no  church  in  coun- 
cil, no  minister  of  any  denomination,  can  take  away  from 
the  sinner's  conscience  the  load  of  guilt  and  give  him 
peace  with  God.  They  may  point  to  the  fountain  open 
for  all  sin.  They  may  declare  with  authority  whose  sins 
God  is  willing  to  forgive.  But  they  cannot  absolve  by 
their  own  authority.  They  cannot  put  away  transgres- 
sions. This  is  the  peculiar  prerogative  of  God,*  and  he 
exercises  that  prerogative  for  the  sake  of  Jesus  Christ 
his  Son.  If  you  desire  forgiveness,  therefore,  go  and 
make  confession  of  your  guilt  to  God,  and  ask  him  to 
pardon  you.  Take  with  you  this  prayer  from  the  lit- 
urgy of  the  Psalter,  "For  thy  name's  sake,  0  Lord, 
pardon  mine  iniquity,  for  it  is  great,"  and  he  will  answer 
you  tlirough  the  lips  of  Jesus  Christ  his  Son,  "  Thy  sins 
are  forgiven  thee,  go  into  peace." 

*  Eyle's  "Expository  Tliouglits  on  Mark,"  pp.  29,  30. 


IX. 

THE  IMPOTENT  MAN  AT  THE  POOL  OF  BETHESDA. 

John  V.  /-/7. 

In  entering  upon  the  exjoosition  of  this  portion  of  the 
word  of  God,  we  are  at  once  confronted  with  three  ques- 
tions of  some  little  importance.  The  first  respects  the 
particular  feast  to  which  reference  is  made  in  the  open- 
ing verse  of  the  chapter.  On  general  principles,  indeed, 
it  would  not  matter  much  which  of  the  Jewish  feasts  is 
meant  when  the  Evangelist  says,  '■'■  After  these  things 
there  was  a  feast  of  the  Jews,"  but  special  importance 
belongs  to  the  settlement  of  that  question  here,  because 
of  the  bearing  which  it  has  on  the  duration  of  our  Lord's 
public  ministry.  For  if  here  the  Passover  is  meant, 
then  John  makes  mention  altogether  of  four  passovers 
between  the  baptism  and  the  ascension  of  the  Saviour, 
and  that  would  fix  the  length  of  his  ministry  as  about 
three  years  and  a  half,  while  if  any  other  of  the  three 
great  feasts  be  here  referred  to,  then  we  must  hold  that 
his  public  life  lasted  only  two  years  and  a  half.  A  great 
amount  of  learned  investigation  has  been  given  to  this 
matter,  the  result  being  that  opinion  may  be  said  now  to 
be  divided  between  two  hypotheses  ;  one,  that  the  feast 
here  mentioned  was  the  Passover,  and  another  that  it 
was  Purim,  which  was  instituted  by  the  Jews  in  Persia 
134 


IMPOTENT  MAN  AT  THE  POOL  OF  BETHESDA.     135 

to  commemorate  the  deliverance  of  the  chosen  people 
from  the  destruction  which  had  been  planned  for  them 
by  Haman  the  Agagite  in  the  days  of  Esther  and  Mor- 
decai.  But  this  feast  could  hardly  have  been  Purim,  for 
that  was  a  social  and  family  festival,  and  did  not  require 
that  those  who  observed  it  should  go  up  to  Jerusalem  for 
the  purpose.  Then  the  very  indefiniteness  of  the  ex- 
pression seems  to  imply  that  the  oldest  and  greatest  of 
the  annual  festivals  is  meant,  and  not  a  feast  of  which 
we  have  no  mention  in  Scripture,  like  that  of  the 
"  Wood-offering,"  which  Edersheim,  alone,  so  far  as  I 
know,  among  expositors,  has  fixed  upon  as  that  Avhich  is 
referred  to  here.  In  a  case  like  this  it  seems  to  be  a 
safe  principle  that  the  more  general  the  language  is,  the 
more  surely  does  it  point  to  the  most  important  of  the 
feasts,  and  that  if  a  minor  festival  had  been  intended,  it 
would  have  been  especially  named.  Therefore,  although 
there  is  still  diversity  of  opinion  on  the  subject  among 
biblical  scholars,  and  although  such  men  as  Tholuck  and 
Alford  have  said  that  it  is  impossible  to  decide  with  cer- 
tainty what  the  feast  was,  I  incline  to  the  view  of  those 
who  believe  that  it  was  the  Passover. 

The  second  question  which  we  have  here  to  face  has 
respect  to  the  site  of  the  pool  of  Bethesda,  with  its  five 
porches.  Up  to  the  time  of  the  publication  of  Robinson's 
*^  Biblical  Researches,"  the  pool  of  Bethesda  was  generally 
considered  to  be  the  modern  Birket  Israel,  which  is  a 
deep  reservoir  or  trench  on  the  north  side  of  the  area  of 
the  great  Mosque,  in  Jerusalem,  having  at  its  southwest 
corner  two  long  vaults  which  were  supposed  to  be  two  of 
the  five  porches.  This  identification  depended  mainly, 
however,  on  the  proximity  of  Birket  Israel  to  St. 
Stephen's  gate,  which  was  erroneously  regarded  as  occu- 
pying the  site  of  the  Sheep-gate,  to  which  and  not  to  the 


136  THE  MIRACLES  OF  OUR  SAVIOUR. 

sheep-market,  John  here  alhules,  therefore  it  cannot  be 
substantiated,  and  when  I  mention  that  the  reservoir  is 
three  hmidred  and  sixty  feet  long,  one  hundred  and 
thirty  feet  broad,  and  eighty  feet  deep,  you  will  see  how 
utterly  improbable  it  is  that  a  sick  man  should  plvmge 
into  such  a  depth  of  water,  and  thereby  incur  the  risk  of 
being  drowned  while  in  pursuit  of  health.  Since  Dr. 
Robinson's  time,  however,  opinion  has  drifted  toward  the 
identification  of  the  Fountain  of  the  Virgin  with  the  pool 
of  Bethesda.  This  fomitain,  so-called,  was  situated  on  the 
west  side  of  the  valley  of  Jehosaphat,  about  twelve  hun- 
dred feet  northward  from  the  rocky  point  at  the  mouth 
of  the  Tyropoean,  and  connected  by  a  subterranean  pas- 
sage with  the  pool  of  Siloam.  Dr.  Robinson  found  that 
the  water  in  this  fountain  rose  and  fell  at  intervals, 
giving  it  an  intermittent  character,  corresponding  some- 
what to  the  irregular  troubling  of  the  waters  spoken  of 
by  the  impotent  man.  He  says,  "As  we  were  preparing 
to  measure  the  basin  of  the  upper  fountain  and  explore 
the  passage  leading  from  it,  my  companion  was  standing 
on  the  lower  step  near  the  water,  with  one  foot  on  the 
step  and  the  other  on  a  loose  stone  lying  in  the  basin. 
All  at  once  he  perceived  the  water  coming  into  his  shoe, 
and  supposing  the  stone  had  rolled,  he  withdrew  his 
foot  to  the  step,  which,  however,  was  also  now  covered 
with  water.  This  instantly  excited  our  curiosity,  and 
we  now  perceived  the  water  rapidly  bubbling  up  from 
under  the  lower  step.  In  less  than  five  minutes  it  had 
risen  in  the  basin  nearly  or  quite  a  foot,  and  we  could 
hear  it  gurgling  off  through  the  interior  passage.  In  ten 
minutes  more  it  had  ceased  to  flow,  and  the  water  in  the 
basin  was  again  reduced  to  its  former  level.  Thrusting  my 
staff  in  imder  the  lower  step  whence  the  waters  appeared 
to  come,  I  found  that  there  was  here  a  large  hollow  space; 


IMPOTENT  MAN  AT  THE  POOL  OF  BETHESDA.     137 

but  a  further  examination  could  not  be  made  without  re- 
moving the  steps."  *  Robinson  does  not  himself  speak 
with  assurance  as  if  the  Fountain  of  the  Virgin  were  be- 
yond doubt  the  pool  of  Bethesda,  but  many  regarded 
his  statements  as  establishing  the  probability  of  their 
identity.  Now,  however,  through  the  labors  of  the  Pal- 
estine Exploration  Society,  taken  in  connection  with 
collateral  evidence  running  down  through  many  centuries, 
the  veritable  site  has  been  discovered,  and  proves  to  be 
neither  the  Birket  Israel,  nor  the  Fountain  of  the  Virgin, 
but  a  locality  lying  in  the  northeast  angle  of  Jerusalem, 
just  inside  the  East  wall,  but  about  one  hundred  and 
fifty  feet  north  of  the  Via  Dolorosa,  and  almost  hidden 
up  to  a  comparatively  recent  period  by  the  Church  of  St. 
Anne.  The  full  particulars  were  given  by  Prof.  Paine, 
in  a  carefully  written  article  contributed  to  "  The  Inde- 
pendent," of  date  August  16,  1888,  from  which  I  tran- 
scribe the  following  paragraphs:  "About  thirty  years 
ago  the  Church  of  St.  Anne  was  given  to  the  Emperor 
Napoleon  III.,  as  a  special  favor  by  the  Sultan,  and  im- 
mediately the  restoration  of  the  monument  was  ordered 
by  the  French  government.  The  architect  upon  whom 
this  commission  fell.  Monsieur  Mauss,  on  attempting  to 
clear  the  surrounding  area,  discovered  numerous  evi- 
dences of  resort  here  in  ancient  times,  as  to  a  bath,  held 
in  high  estimation  for  curative  effects — mainly  inscrip- 
tions and  fragments  of  statues.  Among  them  was  one 
of  great  significance — a  native  white  marble  foot,  bearing 
a  dedication  in  Creek  characters,  showing  it  to  be  the 
offering  of  a  thankfid  Roman  woman  named  Pompeia, 
healed  at  the  pool  of  Bethesda  ! 

"  Naturally  this  led   to   the   discovery  of  a  portion  of 
the  veritable  pool,  whereupon  M.  Mauss  acquired  the  en- 

*  "  Biblical  Eesearches,"  vol.  i.  pp.  241-242. 


138  THE  MIRACLES  OF  OUR  SAVIOUR. 

tire  area  for  his  government,  and  carried  forward  the 
task  of  emptying  the  buried  bathing  pLace.  At  the  depth 
of  twenty-five  feet  he  came  upon  a  very  old  fresco  on  one 
of  the  walls,  representing  a  human  or  divine  figure,  but 
too  nearly  destroyed  for  determination.  For  some  rea- 
son, however,  the  search  was  not  then  carried  beyond 
the  limits  of  the  one  reservoir,  which  was  not  far  enough 
for  complete  correspondence  with  the  biblical  require- 
ments, because  one  pool  having  four  sides  might  have  four 
porches,  not  five,  which  number  could  be  provided  only 
by  a  ^  twin  pool,'  between  whose  two  tanks  the  fifth 
porch  might  lie. 

''  More  recently  in  this  same  vicinity  the  Algerian 
monks  have  been  carrying  on  excavations,  and  have  laid 
bare  a  large  rock-cut  reservoir  thirty  feet  deep,  fifty- 
five  feet  long  and  about  thirteen  wide,  and  provided  with 
a  flight  of  twenty-four  steps  leading  down  the  eastern 
scarp  into  the  pool. 

"And  now  the  Chairman  of  the  Executive  Committee 
of  the  Palestine  Exploration  Fund,  Mr.  James  Glaisher, 
has  received  a  communication  from  Herr  Conrad  Schick 
at  Jerusalem  to  the  effect  that  he  has  just  discovered  the 
second  pool,  lying  in  relation  to  the  first,  end  to  end, 
sixty  feet  long  and  equally  wide.  Thus  the  structural 
conditions  of  the  problem  are  completely  satisfied,  which, 
with  the  close  relation  to  historical  landmarks  and  the 
archaeology  of  the  spot,  appear  to  render  the  identifica- 
tion at  last  absolutely  sure."  This  is  only  one  out  of 
many  cases  which  serve  to  prove  the  efficiency  of  the 
service  of  the  Palestine  Exploration  Fund  in  settling 
the  sites  of  some  of  the  most  interesting  scenes  in  the  his- 
tory of  our  Lord. 

The  third  qu(!stion  to  which  our  attention  is  called  in 
this  narrative  is  the  state  of  the  original  text.      You  will 


IMPOTENT  MAN  AT  THE  POOL  OF  BETHESDA.     I39 

observe  that  in  the  Revised  Version,  the  words  "  waiting 
for  the  moving  of  the  water/'  in  the  third  verse,  and  the 
whole  of  the  fourth  verse  are  omitted,  as  being  in  all 
probability  a  spurious  addition  to  the  narrative  as  it  came 
originally  from  the  hand  of  the  Evangelist.  We  cannot 
go  at  length  into  the  discussion  of  such  a  matter  here. 
But  from  the  form  of  the  expression  used  in  the  margin 
of  the  Revised  Version,  '•''  Some  ancient  authorities  read," 
we  are  given  to  understand  that  in  the  opinion  of  those 
most  competent  to  pronounce  a  judgment  in  such  a  case, 
the  weight  of  manuscript  authority  is  in  favor  of  the 
course  which  they  have  adopted.  The  likelihood  is  that 
the  portion  which  they  have  left  out  as  spurious,  was  an 
early  gloss,  or  marginal  note,  designed  to  explain  the 
words  of  the  paralytic  himself  in  verse  seventh,  when  he 
speaks  of  the  water  being  troubled,  and  that  by  and  by 
it  found  its  way  into  the  text,  and  was  regarded  as  a  por- 
tion of  the  original  narrative.  It  is  met  with  as  such  as 
early  as  in  the  Codex  Alexandrinus,  and  in  the  Latin 
and  early  Syriac  versions,  and  may  be  regarded  as  the 
popular  interpretation  current  at  the  time  when  the  in- 
terpretation was  made  of  the  phenomena  which  were  ob- 
served in  the  spring,  and  to  which  in  his  answer  to  the 
Saviour  the  impotent  man  refers.  '"'■  The  bubbling  water 
moving  as  it  were  with  new  life,  and  in  its  healing 
power  seeming  to  convey  new  energy  to  blind  aijd  halt  and 
lame,  was  to  them  as  the  presence  of  a  living  messenger 
of  God.  They  knew  not  its  constituent  elements,  and 
couJd  not  trace  the  law  of  its  action,  but  they  knew  the 
source  of  all  good,  who  gave  intellect  to  man,  and  healing 
influence  to  matter,  effect  to  the  remedy  and  skill  to  the 
physician,  and  they  accepted  the  gift  as  direct  from 
him."  *     So  we  account  for  this  early  explanation  of  the 

*  Hawkins  on  John,  in  loco,  Elliott's  Commentary. 


140  THE  MIRACLES  OF  OUR  SAVIOUR. 

medical  virtue  in  the  waters  of  tlie  pool,  but  if  it  be,  as 
there  is  now  little  doubt  that  it  is,  an  interpolation  into 
tlie  narrative,  then  the  Evangelist  is  not  responsible  for 
its  insertion,  and  we  arc  relieved  from  all  necessity  of 
defending  it  from  the  assaults  of  modern  sceptics.  The 
verse  takes  its  place  beside  that  concerning  the  three 
heavenly  witnesses  in  the  First  Epistle  of  John,  and  forms 
no  part  of  the  original  gospel. 

But  we  must  hasten  now  to  the  exposition  of  the  nar- 
rative itself.  It  was  the  Sabbath,  and  the  Lord  Jesus, 
going  about,  as  usual,  doing  good,  made  his  way  to  the 
pool  of  Bethesda — which  has  been  supposed  to  mean 
"  house  of  mercy" — beneath  the  sheltering  porches  of 
which  he  knew  he  should  find  at  least  one  man  who 
sorely  needed  his  help.  For  these  porches  were  rarely 
if  ever  empty ;  since,  as  we  have  already  incidentally 
learned,  the  spring  was  both  medicinal  and  intermittent, 
and  as  the  healing  virtue  was  greatest  at  the  moment  of 
the  disturbance  caused  by  the  rising  of  the  water,  and 
the  intervals  between  these  geyser-like  upheavals  were 
irregular,  the  poor  diseased  ones  waited  in  patience  for 
the  opportunity  that  might  come  to  them  of  obtaining  re- 
lief. Some  of  them  had  been  carried  to  and  from  the 
fountain  daily  for  a  long  time ;  and  he  who  was  to  be 
healed,  had  been  helpless  for  eight  and  thirty  years. 
Observe,  it  is  not  said  that  he  had  been  at  the  pool  for 
all  these  years,  but  simply  that  he  had  been  the  victim 
of  disease  for  all  that  time.  His  coming  to  Bethesda 
was  perhaps  only  the  last  of  a  long  series  of  experiments 
which  he  had  tried,  in  the  hope  of  being  cured  ;  and  it 
may  be,  too,  that  like  the  woman  whose  case  is  else- 
where described,  he  had  spent  all  his  living  upon 
physicians,  neither  could  be  healed  of  any.     We  cannot 


IMPOTENT  MAN  A  T  THE  FOOL  OF  BE  THE  SD A.     141 

tell,  but  in  any  case  he  had  been  greatly  afflicted. 
Eight  and  thirty  years  an  invalid  !  Think  of  it ;  and 
then  as  you  contrast  your  own  case  with  his,  you  may 
learn  how  ungrateful  you  have  been  in  aceepting  your 
health  as  a  matter  of  course,  and  giving  no  thanks  for  it 
to  God. 

But  relief  was  now  at  hand.  For  when  Jesus  saw 
him  and  knew,  by  his  divine  omniscience,  that  he 
had  been  a  sufferer  so  long,  he  said  to  him,  ^'Wilt  thou 
be  made  whole  I"  That  seems  a  strange  question  for  the 
Lord  to  ask.  The  superficial  reader  might  say.  He 
might  have  taken  that  for  granted.  What  was  the  man 
there  for,  if  he  did  not  want  to  be  made  whole  ?  But  the 
Lord  designed  by  his  inquiry  to  awaken,  if  possible,  the 
expectation  of  a  cure.  He  would  rouse  him  first  to  won- 
der as  to  what  he  could  be  driving  at,  and  then,  through 
that  wonder,  to  hope,  and,  if  possible,  also  to  faith.  It 
was  like  that  "  Look  on  us,"  addressed  by  Peter  to  the 
lame  man,  at  the  Beautiful  Gate  of  the  Temple,  and,  as  in 
that  case,  the  first  effect  was  that  the  cripple  ''  gave  heed 
to  them,  expecting  to  receive  something  from  them,"  in 
the  way  of  an  unusual  amount  of  the  same  sort  of  alms  as 
he  commonly  received  ;  so  here  the  effect  of  the  Lord's 
question  upon  the  impotent  man  was  to  lead  him  to  ex- 
pect assistance  in  the  only  way  in  which  he  imagined 
that  it  could  be  given  to  him.  Therefore,  he  told  him 
how  he  had  no  man  to  help  him  to  reach  the  pool  at 
the  favorable  moment,  and  how,  even  as  he  was  creeping 
along  in  his  impotence,  he  was  forestalled  by  some  one  else. 
What  pathetic  helplessness  there  is  in  his  words — ^^  I 
have  no  man,  when  the  water  is  troubled,  to  put  me  into 
the  pool  5  but  while  I  am  coming,  another  steppeth  down 
before  me."  It  was  a  delicate  way  of  asking  Jesus  if 
he  would  not  stay  for  a  little  by  him,  and,  when  the  criti- 


142  THE  MIRACLES  OF  OUR  SAVIOUR 

cal  moment  came,  assist  him  to  the  water.  And  the  an- 
swer of  Jesus  virtually  was,  "  I  can  do  more  for  you 
than  that.  Rise,  take  up  thy  bed  and  walk."  He 
tried  to  obey,  and  lo,  what  new  sensations  are  these 
that  tingle  through  him  ?  Is  it  a  fancy,  or  is  it  a  fact  ? 
Has  he  really  the  power  which  appears  to  have  been  re^ 
stored  to  him  ?  Yea,  he  can  rise,  for  he  has  done  it ;  he 
can  fold  up  the  pallet,  on  which  he  has  lain  so  long,  for  he 
has  done  it.  He  can  walk,  for  see  he  has  laid  his  mat- 
tress  on  his  shoulders,  and  so  much  is  he  absorbed  in  hig 
own  consciousness  of  his  cure,  that,  without  one  word  ol 
gratitude  to  his  benefactor,  he  is  off  and  aAvay,  glad  tc 
be  out  of  those  porches  which  had  become  so  dreary  to 
him. 

But  he  was  not  permitted  to  go  far,  for  "  the  Jews," 
that  is,  as  usually  in  John's  gospel,  ''  The  Jewish  offi- 
cials," some  of  those  who  were  in  authority  either  as  mem- 
bers of  the  Sanedryn,  or  as  elders. of  a  synagogue,  or  the 
like,  meeting  him  said,  "  It  is  the  Sabbath  day.  It  is  not 
lawful  for  thee  to  carry  thy  bed."  He  answered  with 
great  promptitude,  and  with  a  logic  that  could  not  be 
confuted,  "  He  that  made  me  Avhole,  the  same  said  un- 
to me.  Take  up  thy  bed  and  walk."  The  miracle  of 
my  healing  justifies  my  obedience  of  him  who  healed  me. 
That  was  his  argument,  and  it  is  invulnerable.  He  who 
could  of  his  own  power  perform  such  a  work  is  greater 
than  the  Sabbath,  and  what  he  tells  me  to  do,  I  must  do, 
whether  on  the  Sabbath  or  on  other  days.  They  felt  that 
they  could  not  reply  to  such  an  argument,  and  so,  taking 
another  tack,  they  ask,  "  What  man  is  he  I  "  or  rather, 
as  the  Revisers  have  it,  "  Who  is  the  man  that  said  unto 
thee.  Take  up  thy  bed  and  walk  %  "  Mark  the  emphasis, 
"  who  is  the  man  f  ''  It  is  as  if  they  had  said,  From  what 
you  h-ave  replied  to  us,  you   seem  to  put  your  healer 


IMPOTENT  MAN  AT  THE  POOL  OF  BE  THE  SD  A.     143 

above  men,  but  you  shall  not  so  impose  on  us.  A  man 
he  is,  only  a  man  and  no  more.  But  he  that  was  healed 
could  not  tell  who  it  was,  for  the  porches  were  crowded, 
and  Jesus  had  gone  at  once,  after  he  had  performed  the 
cure.  So  they  got  nothing  further  out  of  him  then,  and 
he  went  on  carrying  his  bed,  such  as  it  was,  in  spite  of 
them. 

But  later  in  the  day,  being  in  the  Temple,  to  which 
it  is  permissible  to  believe  that  he  went  up  to  give 
thanks  unto  the  Lord  for  his  cure,  he  met  Jesus  there, 
who  said  to  him,  "  Behold  thou  art  made  whole.  Sin 
no  more,  lest  a  worse  thing  come  unto  thee."  That  was 
an  electric  flash,  which  at  once  revealed  to  the  man  that 
Jesus  was  fully  acquainted  with  his  history,  and  was  in- 
deed superhuman.  It  was  to  him  a  moment  of  experi- 
ence like  that  described  by  the  woman  of  Samaria,  when 
she  said,  "  He  told  me  all  things  that  ever  I  did."  Though 
we  are  not  warranted  to  say,  as  a  general  rule,  that  spe- 
cial sickness  is  caused  by  special  sin,  this  was  a  case  in 
which  the  sickness  had  been  connected  with  sin,  and  so 
this  man  is  dismissed  with  a  warning.  He  had  had  one 
experience,  and  a  terrible  one  it  had  been,  but  if  he  went 
back  again  to  sin,  a  worse  thing — (worse  than  thirty- 
eight  years  of  helplessness — ah,  me  !  what  a  terrible  evil 
sin  is!)^would  come  upon  him.  I  dare  not  judge,  and  we 
are  not  always  safe  in  arguing  from  silence.  But  it  is  at 
least  suggestive,  that  here  we  have  no  assurance  of  par- 
don, and  no  utterance  of  benediction.  We  miss  such  an 
expression  as  that  to  the  other  paralytic,  ^'  Thy  sins  arc 
forgiven  thee,"  or  that  other  to  the  womiui  at  the  feast, 
"  Go  into  peace,"  and  we  cannot  but  see  a  contrast  be- 
tween these  and  this — may  I  say,  somewhat  stern  ex- 
pression, "  Behold,  thou  art  made  whole.  Sin  no  more, 
lest  a  work  thing  come  unto  thee."     What  does  it  mean  ? 


144  THE  MIRACLES  OF  OUR  SAVIOUR. 

Does  it  indicate  that  this  man's  cure  was  only  of  the 
body,  and  not  of  the  soul  also  ?  and  that  his  protracted 
illness,  and  miraculous  deliverance,  had  not  been  so 
sanctified  to  him  as  to  turn  him  from  his  sin  ?  I  cannot 
tell;  I  only  suggest  the  questions,  that  they  may  in  their 
turn  suggest  other  questions  to  ourselves. 

So  soon  as  the  man  knew  by  -whom  he  had  been  made 
whole,  he  returned  to  the  officials  and  told  them.  This 
I  cannot  think  he  did  with  any  evil  intent.  He  simply 
wished,  as  I  believe,  to  honor  the  Lord.  For  the  antagon- 
ism of  the  Jewish  officials  to  Jesus  was  only  beginning,  and 
there  is  little  probability  that  the  sick  man  knew  any- 
thing about  it,  while  it  is  Avholly  nnnatiiral  to  suppose 
that  he  was  moved  by  so  diabolical  a  purpose  as  that  of 
betraying  his  benefactor  into  the  hands  of  his  enemies. 
But,  in  any  case,  he  unwittingly  by  his  information, 
stirred  up  the  anger  of  the  Jews,  who  persecuted  Jesus 
and  sought  to  slay  him,  because  he  had  done  these  things 
on  the  Sabbath  day.  Thus,  in  their  vicAv,  it  was  unlaw- 
ful to  make  a  man  whole  on  the  Sabbath,  but  perfectly 
lawfid  to  concoct  mischief  against  another,  and  perse- 
cute him,  and  seek  to  slay  him,  on  the  Sabbath.  Alas ! 
alas!  how  prone  men  are,  ourselves  included,  to  "  strain 
out  a  gnat,  and  swallow  a  camel."  But  the  Lord  was 
ready  with  his  answer,  for  he  said,  "  My  father  worketh 
hitherto  and  I  work."  Enigmatic  words  they  seem  to 
be  to  the  unthinking  reader,  but  malice  quickens  the  per- 
ception and  makes  it  more  clear  sometimes,  even  than 
love  does,  for  the  Jews  saw  into  his  meaning,  which  I 
take  to  have  been  something  like  this  :  '■'■  We  are  living 
now  in  the  seventh  day  of  the  creation  week.  This  is  the 
time  of  God's  rest.  There  is  now  no  work  of  creation 
being  done.  God  has  rested  from  that.  But  though  he  is 
in  this  sense  resting  now;  yet  he  is  continuously  at  work 


IMPOTENT  MAN  AT  THE  POOL  OF  BETHESDA.     145 

in  upholding  all  that  he  has  made,  and  he  has  put  forth 
special  efforts  for  the  restoration  of  man  to  the  state  in 
which  he  was  formed  at  first;  but  from  which  he  has 
fallen  by  his  own  sin.  If,  therefore,  during  the  Sabbath 
of  creation's  week,  and  while  God  is  resting,  he  can  yet 
work  for  the  redemption  and  education  of  men,  I  am 
only  following  in  the  same  line,  when  on  the  Sabbath  of 
an  ordinary  week,  and  w^hile  I  am  resting  from  ordinary 
labor,  I  put  forth  my  energy  for  the  restoration  of  this 
impotent  man  to  health.  ^  My  father  worketh  hitherto 
and  I  work. ' "  Now,  perceiving  that,  or  something  like 
that,  to  be  implied  in  the  Saviour's  words,  his  adversaries 
immediately  changed  their  base,  and  instead  of  accusing 
him  merely  of  Sabbath-breaking,  they  cried  out  against 
him  for  blasphemy,  '^  because  he  said  that  God  was  his 
Father,  making  himself  equal  with  God."  A  good  premise, 
but  a  bad  conclusion.  He  did  make  himself  equal  with 
God,  but  he  was  not  therefore  guilty  of  blasphemy, 
for  he  was  God.  And,  indeed,  there  is  no  alternative 
even  now  but  these  :  Either  Jesus  Christ  is  God,  equal 
with  the  Father,  or  he  was  a  blasphemer.  The  idea 
that  he  was  merely  a  model  man  is,  in  the  face  of  these 
gospels,  absurd.  If  the  perfection  of  his  deity  is  denied, 
his  moral  character  as  a  man  is  destroyed  ;  if  his  moral 
character  as  a  man  is  to  be  regarded  as  a  model,  his  deity 
must  be  accepted. 

But  we  must  not  attempt  to  go  at  this  time  into  the 
consideration  of  the  long  and  important  discourse  de- 
livered by  our  Lord  in  connection  with  the  attack 
made  upon  him  here  by  the  Jews.  The  exposition  of 
that  belongs  rather  to  a  series  on  the  entire  gospel  by 
John,  or  on  the  discourses  of  our  Lord,  than  to  one  on  his 
miracles.  We  may  only  say  that  in  this  address  the 
Saviour  speaks  of  himself  as  working  with  the  Father,  as 


146  THE  MIRACLES  OF  OUR  SAVIOUR. 

having  all  judgment  committed  to  him  by  the  Father, 
and  as  worthy  of  equal  honor  with  the  Father  ;  that  he 
desci'ibes  himself  as  tlic  giver  of  life,  by  whom  the  resur- 
rection of  the  dead  is  to  be  accomplished,  and  that  he 
supports  these  claims  by  the  testimony  of  John  regard- 
ing him ;  by  the  endorsement  of  the  Father  through  his 
works,  and  by  the  statements  in  their  own  Scriptures, 
particularly  in  the  writings  of  Moses,  that  refer  to  him. 
Thus  Christ  follows  here  very  much  the  same  line  which 
the  Evangelist  himself  has  taken  in  the  prologue  of  his 
gospel,  and  makes  it  impossible  for  any  one  accepting 
these  statements  as  his  consistently  to  believe  in  his 
truthfulness  and  honesty  as  a  man,  without  also  believ- 
ing that  he  is  God  Incarnate. 

But,  returning  to  the  miracle  which  has  been  under 
consideration  by  us  this  evening,  let  nie  conclude  my 
discourse  by  contrasting  the  healing  qualities  of  the 
fountain  opened  for  sin  and  for  uncleanness,  by  the  death 
of  Christ,  with  those  which  were  possessed  by  the  pool 
of  Bethesda.  In  the  medical  spring  around  which  these 
porches  were  reared,  the  healing  virtue  was  only  inter- 
mittent. It  was  due  in  some  occidt  manner  to  the  troub- 
ling of  the  water,  and  only  at  that  particular  moment 
could  the  applicant  receive  benefit.  But  the  efficacy  of 
the  blood  of  Christ  is  continuous.  No  one  needs  to  wait 
a  single  moment  for  a  cure  from  the  Lord  Jesus.  He 
may  have  it  at  once,  if  he  will  only  apply,  believingly,  for 
it.  Turn  then,  O  sinner,  from  your  evil  way  :  and  repair 
to  him.  He  will  deliver  you  from  your  guilt.  He  will 
wash  away  your  sin.  He  will  give  you  salvation  in  the 
fullest  significance  of  that  word.  ''He  is  able  to  save  to 
the  uttermost  all  that  come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession  for  them." 

Then,  again,  it    is   not  with  the  fountain  of  salvation 


IMPOTENT  MAN  A  T  THE  TOOL  OF  BETHESDA.     14^7 

which  Christ  has  opened,  asitwaswith  Bethcsda,  at  which 
only  one  Avas  healed  at  intervals,  but  those  Avho  apply  to 
him  may  all  be  cured  at  once.  I  cannot  forestall  you, 
nor  you  me;  but  if  we  go  to  Christ  now,  in  earnest  faith 
and  true  repentance,  we  shall  both  receive  the  blessing 
of  his  forgiveness  and  regeneration.  Then,  having  re- 
ceived these,  let  us  go  and  serve  him,  ''  without  fear,  in 
holiness  and  righteousness  before  him,  all  the  days  of  our 
lives."  In'days  gone  by,  when  cripples  went  to  a  so-called 
sacred  spring,  for  healing,  and  received  a  cure,  they  hung 
up  over  the  fountain  the  staff  on  which  they  had  leaned, 
or  the  crutches  by  which  they  had  supported  themselves 
in  the  time  of  their  weakness,  and  the  visitor  to  Holy- 
well in  Wales  may  see,  even  in  these  days,  many  such 
things  there.  But  the  true  trophy  of  Christ's  healing 
power,  and  the  best  votive  offering  we  can  make  for 
having  received  the  cure  of  sin  at  his  hands,  is  a  holy 
life.  So  let  those  of  us  who  profess  to  be  saved  by  him, 
manifest  at  once  the  genuineness  of  our  cure,  and  the 
fervor  of  our  gratitude,  by  "  perfecting  holiness  in  the 
fear  of  the  Lord."  Let  us  go  and  sin  no  more,  and 
thereby  we  shall  show  forth  the  praises  of  him  who  hath 
quickened  us  from  the  death  of  sin  unto  the  life  of  right- 
eousness. 


X. 

THE   MAN  WITH  THE  WITHERED  HAND. 
Matt.  xU.  9-/3.   Mark  Hi.  /-6.  I^uke  vi.  tf-//. 

Putting  together  the  three  narratives  of  this  miracle 
given  by  the  Evangelists,  we  get  the  following  result : 
That  on  a  certain  Sabbath  of  imknown  date,  Jesus  en- 
tered into  a  synagogue,  in  a  place  wliicli  is  not  mentioned, 
and  taught  ;  that  there  was  a  man  there  who  had  a  with- 
ered hand ;  that  the  Scribes  and  Pharisees,  perceiving 
him,  watched  to  see  whether  the  Lord  would  heal  him, 
and  so  give  them  an  opportmiity  of  bringing  an  accusa- 
tion against  him,  which  might  end  in  his  being  con- 
demned to  death ;  that  they  first  put  the  question  to  him, 
"Is  it  lawful  to  heal  on  the  Sabbath  day  %  "  that  he, 
divining  their  purpose,  replied  with  another  question,  "  Is 
it  lawful  to  do  good  on  the  Sabbath  day  or  to  do  evil  ?  to 
save  life  or  to  kill  % "  that  to  this  question  they  could 
make  no  reply  ;  that  then  he  looked  round  upon  them 
with  anger,  being  grieved  at  the  hardness  of  their  hearts, 
and  answered  his  own  question  by  this  argummtum  ad 
liomincm  :  "  What  man  sliall  there  be  among  you  that 
shall  have  one  sheep,  and  if  it  fall  into  a  pit  on  the  Sab- 
bath day,  will  he  not  lay  hold  of  it  and  lift  it  out  ?  How 
much  then  is  a  man  better  than  a  sheep  I  Wherefore  it 
is  lawful  to  do  well  on  the  Sabbath  day  5 "  and  finally  that 
148 


THE  MAN  WITH  THE  WITHERED  HAND.  140 

he  healed  the  withered  hand,  not  by  doing  anything,  but 
simply  by  a  word,  and  so  furnished  no  shadow  of  a 
ground  for  any  charge  against  him. 

It  thus  appears  that  the  account  of  this  miracle  is  in- 
troduced by  all  the  three  Evangelists  to  illustrate  the 
position  taken  by  the  Saviour  in  reference  to  the  keeping 
of  the  Sabbath,  and  if  any  doubt  regarding  that  should 
remain  on  the  mind  of  any  reader  of  the  record  when 
taken  by  itself,  a  reference  to  the  immediately  preced- 
ing context  will  be  sufficient  to  dispel  it.  For  in  each  of 
the  three  gospels  the  account  of  the  healing  of  the  man 
with  the  withered  hand  directly  follows  that  of  the  disci- 
ples plucking  the  ears  of  corn  on  the  Sabbath  day,  and 
of  their  vindication  by  their  Master  for  so  doing.  There- 
fore the  best  introduction  to  the  consideration  of  the 
miracle  will  be  an  exposition  of  the  narrative  in  connec- 
tion with  which  the  rehearsal  of  it  is  introduced. 

One  Sabbath  morning — called  by  Luke  the  second-first, 
supposed  by  some  to  mean  the  second  Sabbath  after 
the  beginning  of  the  Passover — the  Master  and  his 
disciples,  on  their  way  probably  to  the  synagogue,  passed 
through  the  fields  of  grain.  They  did  not,  as  I  judge,  go 
through  the  wheat,  trampling  it  under  foot,  but  went 
along  a  stile  path  similar  to  those  which  are  still  common 
in  agricultural  districts,  with  the  ripe  stalks  waving  their 
golden  obeisance  to  them  on  either  side  as  they  passed. 
The  disciples  were  hungry,  and,  as  they  went,  they 
plucked  the  ears,  rubbed  out  the  grain  from  them  with 
their  hands,  and  ate  it,  to  still  the  cravings  of  their  appe- 
tite. But  the  Pharisees  who  were  in  the  company,  or 
mixed  multitude,  which  by  this  time  seemed  always  to 
follow  the  Lord,  were  scandalized  by  their  procedure, 
and  said,  "  Why  do  they  on  the  Sabbath  day  that  which 
is  not  lawful  %  "     They  did  not  accuse  them  of  theft  for 


150  THE  MIRACLES  OF  OCR  SAVIOUR. 

taking  that  which  was  not  their  own,  for  the  Mosaic  law 
gave  its  sanction  to  what  they  did  in  tliesc  words, 
"  When  thou  coniest  into  the  standing  corn  of  thy 
neighbor,  then  thou  mayest  pluck  the  ears  with  thine 
hand,  but  thou  shalt  not  move  a  sickle  into  thy  neigh- 
bor's standing  corn."  *  That  which  they  objected  to  was 
their  plucking  the  ears  and  rubbing  them  with  their 
hands,  which  they  regarded  as  a  kind  of  reaping  and 
threshing,  and  therefore  as  foi'bidden  on  the  Sabbath. 
This  was  a  very  narrow  and  enslaving  view  of  what  was 
required  by  that  Sabbath  law,  which,  as  laid  down  by 
Moses,  was  evidently  designed  to  make  the  seventh  day 
one  of  rest  and  happiness,  and  it  becomes  an  interesting 
question  how  the  Pharisees  came  to  hedge  the  day  round 
with  restrictions  which  were  so  oppressive. 

Now,  in  investigating  this  question,  we  find  two  expla- 
nations, which,  taken  together,  go  far  to  account  for  the 
hold  which  these  opinions  had  upon  the  Pharisees.  The 
one  is  historical,  and  the  other  spiritual  or  j)hilosophical. 
The  historical  is  to  be  found  in  the  fact  that  as  one  great 
reason  for  the  captivity  of  the  Jews  in  Babylon  was  their 
guilt  in  the  profanation  of  the  Sabbath,  it  was  followed 
by  a  reaction  into  what  may  be  called  an  opposite  ex- 
treme. During  their  exile,  they  were  very  rigid  in  their 
observance  of  the  Sabbath,  because,  as  they  were  then 
situated,  that  was  almost  the  only  way  in  which  they 
could  give  outward  and  visible  expression  to  their  relig- 
ion. The  festivals  of  the  Mosaic  law  being  all  local  in 
their  character,  and  requiring  attendance  at  Jerusalem, 
could  not  then  be  observed,  and  so  they  put  more  stress 
on  the  Sabbath  keeping  which  could  be  maintained,  go- 
ing so  far  as  to  lay  down  a  great  many  restrictions,  of 
which   their   written   law  knew  nothing.     One  of  their 

*  Deut.  xxiii.  25. 


THE  MAN  WITH  THE  WITHERED  HAND.  151 

books  enumerates  thirty-nine  acts,  with  many  subdi- 
visions, which  were  to  be  considered  unhiwful ;  and 
the  Talmud  gives  the  most  minute  specifications  ot 
the  distance  which  might  be  lawfully  passed  over  even 
in  the  greatest  emergency,  as,  for  example,  in  that  of 
fire.*  Thus  traditionally  the  Pharisees  were  prone  to 
take  the  narrowest  possible  view  of  the  keeping  of  the 
Sabbath. 

Then  the  philosophical  explanation  is  connected  with 
the  fact  that  in  religion,  as  well  as  in  other  departments, 
the  rejection  of  a  matter  of  essential  moment  revenges 
itself  by  the  reception  of  much  that  is  positively  false. 
Thus  the  sceptic  who  disbelieves  the  Scriptures  is  in 
some  other  matters  the  most  credulous  of  men,  going  so 
far,  as  some  modern  instances  have  shown,  as  to  believe 
in  spiritualism,  with  its  mediums,  and  the  like.  In  like 
manner,  where  there  is  little  or  no  religion  of  the 
heart  and  life,  there  is  often  an  extremely  punctilious 
attention  to  form  and  ritual.  Hence  the  Pharisees 
who  coidd  devour  widows'  houses,  could  also  for  a 
pretence  make  long  prayers  ;  and,  neglecting  judgment, 
mercy  and  faith,  they  paid  tithes  of  mint,  and  anise 
and  rue.  As  Matthew  Henry  has  expressed  it,  '''•  They 
had  corrupted  many  of  the  commandments  by  inter- 
preting them  more  loosely  than  they  were  intended ; 
but  concerning  the  fourth  commandment  they  had  erred 
in  the  other  extreme,  and  interpreted  it  too  strictly.  It 
is  common  for  men  of  corrupt  minds,  by  their  zeal  in 
rituals  and  the  external  services  of  religion  to  think  to 
atone  for  the  looseness  of  their  morals  ;  but  they  are 
cursed  who  add  to,  as  well  as  they  who  take  from,  the 
words  of  this  book." 

*  See  on  this  whole  subject  Appendix  xvii.  in  Edersheim's  "  Life 
and  Times  of  Jesus  tlie  Messiah,"  vol.  ii.  p.  774. 


152  THE  MIRACLES  OF  OUR  SAVIOUR. 

But,  however  wo  may  cx})lain  the  position  of  the 
Pharisees  on  this  subject,  there  is  no  doubt  as  to  the 
nature  of  the  position  itself,  and  the  Lord  met  it  by  five 
different  arguments. 

The  first  is  taken  from  a  familiar  incident  in  the  life 
of  David.  Coming  on  a  Sabbath  day  to  the  Tabernacle 
at  Nob,  weary  and  faint,  he  asked  for  food,  but  none  was 
to  be  had  save  the  sacred  shew-bread  which  had  just 
been  taken  from  the  sanctuary  to  make  way  for  the 
fresh  loaves  that  had  to  be  put  in  the  presence  of  the 
Lord  on  that  day,  and  which  it  was  lawful  for  the 
priests  only  to  eat.  In  his  emergency,  that  was  given  to 
him  and  to  his  men,  the  high-priest  rightly  judging  that 
it  was  better  to  relieve  the  wants  of  hungry  men  than  to 
keep  the  letter  of  the  law  and  perpetuate  their  suffer- 
ings. The  principle  here  is  that  when  two  obligations 
seem  to  conflict,  the  higher  suspends  the  lower.  Children 
are  to  obey  their  parents,  but  when  their  doing  so  in- 
volves their  disobeying  God,  they  are  absolved  from 
their  obedience  to  their  parents  and  must  do  what 
God  requires.  Li  like  manner  the  obligation  to  rest  on 
the  Sabbath  is  suspended,  when  the  higher  law  of  love  to 
God  or  love  to  man  requires  us  to  labor.  When  it  is 
absolutely  necessary  that  something  should  be  done,  in 
the  way  of  mercy  to  a  fellow-man,  or  of  duty  to  God, 
then  we  not  only  may,  but  must  do  that,  even  on  the 
Sabbath. 

The  second  argument  used  here  by  our  Lord  is  taken 
from  the  case  of  the  priests.  He  affirms  regarding 
them  that  they  profane  the  Sabbath  and  are  blameless. 
The  duties  of  the  priestly  office  had  to  be  performed  on 
the  Sabbath  as  on  other  days,  because  it  Avould  have 
been  a  greater  evil  that  no  sacrifice  shoidd  be  offered, 
than  that  the  priests   should  work  in  order  to    offer  it. 


THE  MAN  WITH  THE  WFTHERED  HAND.  153 

They  were  engaj^ed  in  the  service  of  God,  and  they  were 
thereby  justiiied  in  performing  their  usual  work.  If, 
therefore,  argues  the  Saviour,  they  were  blameless  in 
ministering  in  the  Temple,  which  was  after  all  only  a 
type,  how  much  more  are  these  my  followers  in  satisfy- 
ing their  hunger  by  plucking  and  eating  of  the  ears  of 
corn,  while  they  are  in  the  service  of  him  who  is  greater 
than  the  Temple — nay,  is  himself  the  true  Temple,  inas- 
much as  deity  abides  within  the  Tabernacle  of  his  flesh  % 

The  third  argument  is  derived  from  that  passage  in  Hosea 
which  the  Lord  quoted  on  another  occasion  in  reference 
to  the  charge  that  had  been  brought  against  him  of  eat- 
ing with  publicans  and  sinners  :  *  "I  will  have  mercy 
and  not  sacrifice."  Mercy  there  stands  for  the  spirit  of 
the  law,  and  sacrifice  for  its  letter.  Wherever,  there- 
fore, the  carrying  out  of  the  law  in  its  letter  would 
amount  to  a  violation  of  its  spirit,  there  the  letter  must 
give  way  to  the  spirit.  Now  the  spirit  of  the  Sabbath 
law  is  the  promotion  of  the  physical,  intellectual,  and 
moral  well-being  of  man,  and  so  whenever  obedience  to 
its  letter  would  interfere  with  that,  the  letter  is  to  be  dis- 
regarded, that  the  spirit  may  be  kept. 

The  fourth  argument  is  but  the  formidation  into  an 
epigrammatic  aphorism  of  the  principle  which  I  have 
just  announced,  and  lays  down  clearly  the  design  for 
which  the  Sabbath  was  instituted.  "  For  the  Sabbath 
was  made  for  man,  not  man  for  the  Sabbath."  It  was 
intended  to  promote  the  highest  and  best  interests  of  man. 
The  keeping  of  the  Sabbath  was  not  the  end  for  which 
man  was  made,  but  the  Sabbath  was  ordained  to  be  kept 
by  him,  in  order  that  he  might  the  better  attain  to  the 
higher  end  of  glorifying  God  and  enjoying  him  forevero 
The   Pharisees,  however,  made   that   into  an  end  which 

*  Matt.  ix.  10-13. 


154  THE  MIRACLES  OF  OUR  SA  VIOUR. 

God  meant  only  for  a  means,  and  thereby  they  turned 
into  an  oppression  that  which  was  originally  intended 
to  be  a  blessing.  Thus  they  clearly  evinced  that  there 
was  something  radically  wrong  with  their  manner  of 
keeping  the  Sabbath. 

The  last  argument  is  drawn  from  the  relation  of  the 
Son  of  Man  to  the  Sabbath.  By  the  phrase  '^the  Son 
of  Man,"  here,  as  everywhere  else  in  the  gospels,  the 
Messiah  is  designated,  and  it  is  as  if  the  Saviour  had 
said.  My  disciples  cannot  be  wrong  in  what  they  do,  for 
they  are  serving  him,  who,  as  the  Representative  Man, 
having  in  charge  everything  that  concerns  the  welfare 
of  humanity,  is  Lord  of  the  Sabbath — Lord  of  it,  not  to  ab- 
rogate it,  but  to  explain  it  and  defend  it,  alike  from  those 
who  would  altogether  destroy  it  and  those  who  would 
turn  its  liberty  into  bondage.  The  connection  between 
the  phrase  '■''  the  Sabbath  was  made  for  man  "  and  the 
statement  that  "  the  Son  of  Man  is  Lord  also  of  the 
Sabbath,"  i^  very  close.  The  latter  is  in  fact  an  infer- 
ence from  the  former,  introduced  by  the  word  "  there- 
fore," and  the  force  of  that  particle  has  been  by  no  one 
more  clearly  brought  out  than  by  Dr.  James  Morison  in 
his  comment  on  the  passage,*  to  the  following  effect : 
"  Since  it  is  the  case  that  the  Sabbath  is  an  institution  that 
finds  the  reason  of  its  existence  in  man,  the  law  that  en- 
joins the  details  of  its  observance  is  something  altogether 
different  from  those  eternal  and  immutable  principles 
which  are  identical  with  the  moral  perfections  of  the 
Divine  Being.  It  is  elastic  in  its  application  to  the  cir- 
cumstances of  men.  It  is  susceptible  of  modification  by 
the  super-induction  of  higher  laws  into  the  sphere  of  its 
operation.  And  hence  he  who  is  emphatically  ''  the  Son 
of  Man,"  and  who  has  in  charge  all  the  higher  interests 

*  "  Commoutary  on  Mark,"  p.  64. 


THE  MAN  WITH  THE  WITHERED  HAND,  155 

of  man,  has  fiill  authority  to  regulate,  as  he  may  see 
cause,  the  amount  and  modes  of  that  rest  from  worldly 
work  which  is  needful  for  the  highest  weal  of  men.  The 
regulation  is  safe  in  his  hands,  though  it  would  not  be 
safe  in  the  hands  of  every  man." 

These  principles,  thus  clearly  and  succinctly  laid  down 
by  the  Lord,  arc  of  permanent  importance  and  abiding 
force.  They  apply  to  the  biblical  Sabbath  itself,  and 
therefore  they  condemn  most  emphatically  the  rabinnical 
Sabbath,  which  the  Jewish  doctors  had  so  spmi  over  with 
their  cobwebs  of  restriction  as  to  make  it  well-nigh  im- 
possible for  others  to  recognize  the  beneficent  design  of 
the  institution  through  their  oppressive  enactments  con- 
cerning its  observance. 

Now  the  enunciation  of  these  principles  by  the  Lord  is 
followed  in  all  the  three  synoptic  gospels  by  an  illustra- 
tive application  of  them  to  the  case  of  the  man  with  the 
withered  hand.  On  the  Sabbath  immediately  following 
that  on  which  the  conversation  which  we  have  just  been 
considering  was  held,  our  Lord,  as  his  custom  was,  went 
into  the  synagogue  where  he  saw  a  man  whose  right 
hand  was  ''withered."  You  will  observe  it  was  the 
hand,  not  the  arm,  that  was  diseased,  so  that  the  state- 
ment often  made,  that  Christ  commanded  him  to  stretch 
forth  his  arm,  knowing  that  he  was  helpless  to  do  so,  but 
gave  him  the  power  through  his  making  of  the  effort, — 
however  true  it  may  be  as  an  analogy  to  the  case  of  the 
sinner  who  is  commanded  to  believe  and  repent,  is  not 
true  to  fact.  It  was  not  the  arm  but  the  hand  that  was 
powerless.  The  vital  force  in  it  was  dried  up.  It  was 
atrophied,  and  the  man  could  do  nothing  with  it.  Natu- 
rally, the  attention  of  the  Saviour  was  drawn  to  him  ; 
and  the  Pharisees,  rightly  divining  that  the  Lord  meant 
to  cure  him,  asked,    "Is  it  lawful  to  heal  on  the  Sabbath 


156  THE  MIRACLES  OF  OUR  SAVIOUR. 

day  ?  "  Upon  this  he  called  the  man  to  stand  forth  in 
the  midst  before  them  all,  that  the  entire  congregation 
might  see  and  commiserate  his  state,  and  he  kept  him 
standing  there  imtil  he  had  silenced  his  assailants.  First 
he  begins  with  an  argumentiim  ad  hominem:  "  What  man 
shall  there  be  among  you  that  shall  have  one  sheep,  and 
if  it  fall  into  a  pit  on  the  Sabbath  day,  will  he  not  lay 
hold  of  it  and  lift  it  out  ?  How  much  therefore  is  a  man 
better  than  a  sheep  ?  "  If  it  be  right  on  the  Sabbath  to 
care  for  the  welfare  of  a  sheep,  how  much  more  is  it  so 
to  minister  to  the  health  and  comfort  of  a  man  ?  There- 
fore you  need  not  condemn  me  for  healing  this  man. 
But  taking  up  more  directly  the  question  which  they  had 
asked,  he  in  turn  proposes  a  question,  '^  Is  it  lawful  to  do 
good  on  the  Sabbath  day,  or  to  do  evil  f  to  save  life  or 
to  kill  ?  "  As  if  he  had  said.  The  question  is  not,  as  you 
seem  to  think,  one  between  working  or  not  working  on 
the  Sabbath  *,  but  one  between  doing  good  or  doing  evil, 
between  saving  or  destroying  life — a  very  stinging  and 
severe  reproof,  inasmuch  as  at  the  very  moment  they 
were  seeking  occasion  for  the  taking  away  of  his  life. 
But  note  where  the  pertinence  of  his  question  lies.  He 
does  not  mean  to  say,  that  if  he  did  not  heal  this  man, 
there  and  then,  he  would  be  guilty  of  destroying  his  life. 
But  he  puts  an  extreme  case  in  order  to  show  the  better 
the  absurdity  of  their  position.  He  takes  their  principle 
and  carries  it  out  to  its  legitimate  consequences,  in  order 
to  show  them  to  what  cruelty  it  would  lead.  For  if  in 
no  possible  case  it  is  allowable  to  work  Oii  the  Sabbath, 
then,  in  a  case  in  which  the  neglect  to  work  involves  the 
loss  of  a  human  life,  the  keeping  of  the  Sabbath,  in- 
stead of  being  a  blessing  to  men,  would  be  a  curse. 
Wherefore,  reasons  the  Master,  it  is  lawful  to  do  good  on 
the  Sabbath  day.     Then  the  Evangelist  Mark,  to  whom 


THE  MAN  WITH  THE  WITHERED  HAND,  I57 

principally  we  are  beholden  for  descriptions  of  our  Lord's 
feelings,  gestures,  and  looks,  adds  this  graphic  touch  : 
^'  He  looked  round  upon  them  with  anger,  being  grieved 
for  the  hardness  of  their  hearts."  The  meek  and  lowly 
One  was  angry,  righteously  indignant,  yet  see  the  singu- 
lar inter-blending  of  emotions  !  His  anger  was  accompa- 
nied with  grief,  for  he  knew  their  sin,  and  the  awful 
consequences  which  it  would  bring  upon  them.  Here  is 
at  once  an  illustration  of  obedience  to  Paul's  command, 
'^  Be  ye  angry  and  sin  not,"  and  an  unfolding  of  the 
means  whereby  we  may  be  enabled  to  obey  it.  We  may 
be  angry  at  the  sin,  with  all  safety,  so  long  as  we  cherish 
grief  for  the  sinner,  but  when  we  lose  the  latter,  the  for- 
mer becomes  dangerous. 

Then  the  Lord  said  to  the  man,  "Stretch  forth  thine 
hand,  and  it  was  at  once  restored  whole  as  the  other." 
But  the  sight  of  all  this  only  made  the  enmity  of  the 
Pharisees  more  fierce,  and  forthwith.  Sabbath  as  it  was, 
they  went  out  and  took  counsel  with  the  Herodians  to 
destroy  him,  while  he  withdrew,  as  Luke  tells  us,  into  the 
mountain,  and  continued  all  night  in  prayer  to  God. 

So  much  for  the  exposition  of  this  section  of  the  gos- 
pel history.  Now  let  us  pause  for  a  very  few  minutes 
while  we  gather  up  two  or  three  lessons  for  our  daily 
lives.  And  first  let  us  see  the  advantage  of  attendance 
on  the  public  observance  of  God's  worship.  Jesus  was 
regularly  in  the  synagogue,  wherever  he  might  happen 
to  be.  This  was  not  only  a  benefit  to  himself  as  a  man, 
but  also  an  example  to  us.  And  his  presence  was  a 
blessing  to  every  devout  worshipper  in  the  assembly. 
But  he  has  promised  to  be  with  his  people  now  wherever 
two  or  three  are  gathered  in  his  name,  and  we  not  only 
fail  in  duty,  but  miss  a  privilege  when  we  causelessly 


158  THE  MIRACLES  OF  OUR  SAVIOUR. 

absent  ourselves  from  the  sanctuary.  What  a  loss  it 
would  have  been  to  this  poor  man  if  he  had  not  been  in 
the  synagogue  that  day  %  Tlie  mere  sight  of  him  there 
moved  the  Saviour  to  heal  him,  by  restoring  power  to 
his  right  hand.  But  if  he  had  not  been  there,  at  that 
time,  humanly  speaking,  he  might  never  have  received 
such  a  boon.  Kow,  of  course,  there  are  no  such  physical 
advantages  to  be  derived  from  Church  attendance  now, 
but  there  are  spiritual  blessings  richer  and  better  far 
than  any  cure  of  bodily  disease,  to  be  obtained  in  the 
house  of  God,  and  if  by  negligence  or  carelessness  we 
absent  ourselves  from  the  sanctuary,  we  may  miss  much 
that  Avould  have  been  salutary  to  our  souls.  Value  then 
the  privileges  of  public  worship.  Think  of  the  sanctu- 
aiy  as  a  fountain  of  blessing,  for  there  God  maketh  the 
valley  of  Baca  into  a  place  of  springs,  and  where  Christ 
is  there  is  always  healing  to  the  sick  "and  burdened  soul. 
Learn,  in  the  second  place,  that  works  of  necessity  and 
mercy  are  lawful  on  the  Sabbath.  We  are  still  under 
obligation  to  rest  one  day  in  seven,  although  the  Son  of 
Man,  as  Lord  of  the  Sabbath,  has  sanctioned  through  the 
example  of  his  Apostles  the  change  in  the  time  of  the  ob- 
servance of  this  periodic  rest  from  the  seventh  day  of 
the  week  to  the  first.  We  are  set  free,  too,  from  the 
ceremonial  and  judicial  restrictions  which  Moses  laid 
down  regarding  the  seventh  day ;  yet  we  are  not  thereby 
absolved  from  the  duty  of  resting  on  the  first  day  of  the 
week.  But  in  the  keeping  of  that  day,  we  must  beware  of 
falling  into  the  mistake  committed  by  the  Pharisees,  and 
turning  this  beneficent  institution  into  a  means  of  op- 
pression. There  are  obligations  of  a  higher  sort  than 
that  of  the  observance  of  the  Lord's  day,  and  when  the 
absolute  necessities  of  men,  or  calls  for  works  of  love  and 
mercy  come  in,  we  must  not  allow  ourselves  to  be  with- 


THE  MAN  WITH  THE  WITHERED  HAND.  I59 

held  from  meeting  the  one  or  responding  to  the  other, 
because  tliey  come  on  the  Lord's  day.  I  find  no  excep- 
tion made,  liowever,  in  favor  of  mere  amusement.  But 
just  because  we  feel  restrained  by  the  law  of  God  from 
seeking  amusement  on  the  day  of  rest,  we  ought  to  hold 
ourselves  all  the  more  ready  for  the  performance  of 
works  of  necessity  and  mercy.  Of  course  the  most 
urgent  claims  will  be  first  attended  to,  and  if  it  be  but  a 
sheep  that  is  in  peril,  we  will  seek  to  deliver  it  ;  while, 
recognizing  that  a  man  is  incalculably  more  valuable  than 
a  sheep,  we  will  not  condemn  the  doctor  for  attending  to 
cases  of  danger  or  urgency  on  the  first  day  of  the  week  ; 
and  as  God  gives  us  opportunity,  we  will  seek  to  ad- 
vance the  spiritual  welfare  of  our  fellowmen  during  its 
sacred  hours  as  on  other  days,  for  it  is  lawful  to  do  good 
on  the  Sabbath  day.  But,  indeed,  the  special  danger  of 
our  times  is  not  in  the  direction  of  over-rigidness  in  the 
observance  of  the  Lord's  day.  We  need  now  to  be  far 
more  on  our  guard  against  losing  it  altogether.  And  I 
would  warn  those  who  are  advocating  the  giving  up  of  a 
large  portion  of  it  to  amusement  of  the  sure  result  of  such 
a  movement.  Mammon  is  stronger  than  pleasure,  and 
if  the  day  should  ever  come  to  be  devoted  to  amusement, 
it  will  soon  be  claimed  by  labor.  Those  who  are  now 
urging  the  giving  up  of  its  hours  to  recreation,  call  them- 
selves the  friends  of  the  workingmen,  and  I  have  no 
doubt  that  they  think  themselves  to  be  so,  but  even  such 
a  man  as  Bradlaugh  in  England  sees  clearly  what  the 
result  will  be,  and  so  he  stands  out  against  them,  not 
for  any  religious  reason,  but  simply  to  preserve  one  day 
of  rest  in  seven.  If,  therefore,  you  do  not  desire  to  be 
robbed  of  a  day  of  periodic  rest  altogether,  do  not  allow 
any  part  of  it  to  be  claimed  for  mere  amusement.  The 
religious  character  of  the  day  must  be  maintained,  if  we 


IGO  THE  MIRACr.ES  OF  OUR  SAVIOUR. 

would  preserve  it  from  becoming  at  last  an  ordinarv^ 
workinsf  day,  and  if  it  ever  comes  to  that,  the  working- 
man  will  be  the  greatest  sufferer. 

Learn,  in  the  third  place,  what  bitter  antagonism  to 
holiness  there  is  in  the  unholy  heart.  When  the  Phar- 
isees heard  what  Jesus  said,  and  saw  what  he  did,  they 
took  counsel  with  the  Hcrodians  to  slay  him.  Alas  ! 
what  inconsistency  ! — so  anxious  to  keep  the  Sabbath,  yet 
themselves  breaking  it,  by  plotting  on  it  to  destroy  a  life  ! 
So  devoted  to  the  Jewish  nationality,  and  yet  consorting 
with  the  Herodians,  who  were  the  pronounced  upholders 
of  the  Roman  domination  over  the  Jews.  The  proverb 
says,  that  "  Wlien  thieves  cast  out,  honest  men  get  their 
own  ;  "  but  it  is  equally  true  that  when  antagonists  are 
leagued  together,  some  one  is  sure  to  be  crucified.  It  is 
the  old,  old  story  ;  for  since  the  days  of  Abel,  he  that  is 
born  after  the  flesh  persecutes  him  that  is  born  after  the 
spirit.  The  only  argument  against  holiness  which  the 
world  can  use  is  violence.  Intolerance  is  the  world's  tes- 
timonial to  the  genuineness  of  the  saintly  character. 
Let  us  see  to  it,  therefore,  that  when  we  suffer,  we  suf- 
fer for  well  doing  ;  then,  as  the  cross  was  the  ladder  up 
which  Christ  climbed  to  his  throne,  so  we,  suffering  with 
hicn,  shall  also  reign  with  him. 


XI. 

THE   HEALING  OF  THE  CENTURION'S  SERVANT. 
Matt.  riil.  5-/3.     Zule  vii.   /-/<9. 

The  narrative  wliich  is  now  to  be  considered  has  by 
some  been  regarded  as  descriptive  of  the  same  incidents 
as  those  which  are  recorded  in  the  concluding  section 
of  the  fourth  chapter  of  the  Gospel  by  John.  In  other 
words,  they  would  identify  the  healing  of  the  centurion's 
slave  at  Capernaum,  with  the  cure  of  the  nobleman's  son. 
But,  as  we  saw  in  our  exposition  of  the  latter,  there  are 
no  valid  grounds  for  such  an  opinion  ;  and  it  is  to  be 
feared  that  those  who  have  advanced  it,  have  done  so 
rather  with  the  view  of  disparaging  the  gospel  narratives 
than  with  that  of  interpreting  them.  Because  the  two 
accounts  agree  in  representing  Christ  as  performing  a 
cure  from  a  distance  and  in  the  absence  of  the  sick  man, 
by  a  word,  they  argue  that  they  must  xcfer  to  the  same 
miracle  ;  and  then,  they  go  on  to  reason  that  because 
they  refer  to  the  same  miracle,  but  differ  from  each  other 
in  many  important  particulars,  therefore  the  narratives 
are  entirely  unreliable.  Thus  they  first  insist,  in  spite  of 
all  the  differences  between  the  two  accounts,  that  they 
describe  the  same  thing  ;  and  then  they  set  forth  these 
discrepancies  to  prove  that  no  miracle  whatever  was  per- 
formed.    That  is  a  fair  specimen  of  the  manner  in  which 

161 


162  THE  MIRACLES  OF  OUR  SAVIOUR. 

some  rationalistic  writers  deal  with  the  sacred  records, 
and,  as  sueh,  it  may  serve  to  show  how  little  weight  is 
due  to  their  objections. 

But  while  we  expose  this  manufacture  of  discrepan- 
cies where  none  exists,  we  must  not  shut  our  eyes  to 
such  as  really  appear  in  the  case  before  us  between 
Matthew  and  Lid^e.  The  first  Evangelist  tells  us  that 
the  centurion  came  to  Jesus  himself ;  while  the  third  af- 
firms that  he  sent  elders  of  the  Jews  to  plead  with  Jesus 
on  his  behalf  But,  no  serious  difficulty  is  thereby  cre- 
ated, except  to  those  who  are  such  slaves  to  the  letter  as 
to  be  miable  to  perceive  the  harmony  of  spirit  existing 
between  the  two  writers.  If  the  narratives  had  been 
verbatim  et  literatim  identical,  it  woidd  have  been  said  that 
the  one  was  taken  from  the  other.  But  such  a  diff'erence 
as  we  find  between  them  establishes  the  independence  of 
both  J  while  the  substantial  agreement  of  the  two  is  at 
once  apparent  when  we  remember  the  old  Latin  saying, 
*'  Quifacitper  alium,  facit  per  se.  "  As  Dr.  James  Morison 
has  said,  "  Matthew  is  not  aiming  at  giving  scientific 
descriptions  of  unessential  details.  Tie  is  giving  us  a 
succession  of  vivid  tableaux,  in  which  Jesus  is  repre- 
sented as  at  work.  And  to  his  eye,  while  engaged  in 
painting  the  tableau  of  the  scene  before  us,  the  centu- 
I'ion  was  really  present  with  the  Lord,  by  means  of  his 
deputies.  The  presence  of  tlie  deputies,  is  shaded  off"  for 
the  moment  by  a  particular  fold  of  the  drapery  of  the 
painting."  *  At  any  rate,  such  differences  in  represent- 
ing one  and  the  same  application  are  common  in  all  his- 
torical writings,  and  both  ways  of  putting  the  case  are 
substantially  true  ;  while  perhaps  even  in  Matthew  there 
is  an  indication  of  the  presence  of  the  Jewish  elders,  in 

*  Commcutary  on  Matthew,  p.  118. 


HEALING  OF  THE  CENTURION-S  SERVANT.         1(J3 

the  Wcarning  which,  founded  on  the  centurion's  faith,  the 
Saviour  addresses  to  the  Jews  "that  followed  him." 

But,  leaving-  this  microscopic  matter,  let  us  proceed  to 
the  exposition  of  the  two  narratives  themselves.  They 
tell  us  of  the  application  made  by  an  officer  of  the  Roman 
garrison  then  stationed  at  Capei'naum,  in  behalf  of  his 
slave,  who  was  "  dear  unto  him  and  ready  to  die."  The 
Roman  army,  as  it  then  was,  would  hardly  be  considered 
a  promising  school  for  the  education  of  men  into  prepa- 
ration for  the  reception  of  Christ,  and  yet  it  is  not  a  little 
remarkable  that  all  the  centurions  mentioned  in  the  New 
Testament  were,  in  a  very  real  sense,  "  not  far  from  the 
Kingdom  of  God."  In  addition  to  the  officer  referred  to 
in  this  narrative,  there  were  the  centurion  at  the  cruci- 
fixion, who  said  concerning  Jesus,  "Truly  this  was  a  right- 
eous man,  truly  this  was  the  son  of  God  ;  "  Cornelius, 
who  is  described  by  Luke  as  ''  a  devout  man,  and  one 
that  feared  God  with  all  his  house,  who  gave  much 
alms  to  the  people,  and  prayed  to  God  alway  ;"  and 
Julius,  who  at  Sidon,  "  courteously  entreated  Paul  and 
gave  him  liberty  to  go  unto  his  friends  and  refresh 
himself,"  and  who  at  the  time  of  the  shipwreck  ex- 
erted himself,  for  Paul's  sake,  to  prevent  the  prisoners 
from  being  put  to  death.  Perhaps  the  most  interesting 
of  them  all  was  he  with  whom  we  have  now  especially  to 
do,  and  the  better  we  become  acquainted  with  him,  the 
more  are  we  drawn  toward  him.  We  are  impressed  in 
his  favor  at  the  very  first  by  the  fact  that  through  the 
Jewish  elders  he  makes  application  to  Jesus  on  behalf  of 
his  slave^  "  who  was  dear  unto  him."  It  was  not  com- 
mon for  the  Romans  to  care  much  for  their  slaves. 
Rather  they  were  proverbial  for  their  cruelty  to  those 
whom  they  thus  held  in  bondage,  and  instances  were  fre- 
quent in  which  the  slave  was  put  to  death  by  his  master, 


164  THE  MfRACLES  OF  OUR  SAVrOUR. 

without  any  judicial  investigation  being  made,  or  indeed 
any  ii))})utati<m  of  criino  liaving  boon  coninuttcd.  It  was 
therefore  equally  creditable  to  the  slave  and  to  the  master 
when  the  one  was  "  dear  unto  the  other."  The  ser- 
vant must  have  been  kind,  loving,  faithful,  attentive,  else 
he  would  not  have  been  so  dear  to  the  master ;  and  the 
master  must  have  been  considerate,  affectionate,  and  large- 
ly indifferent  to  public  opinion,  else  he  would  not  have 
been  so  anxious  for  the  welfare  of  the  slave.  As  Bishop 
Hall  has  said,  ''  Great  variety  of  suitors  resorted  to  Christ. 
One  comes  to  him  for  a  son,  another  for  a  daughter,  a 
third  for  himself.  I  see  none  come  for  his  servant,  but 
this  one  centurion.  Neither  was  he  a  better  man  than  a 
master.  His  servant  is  sick,  he  doth  not  drive  him  out 
of  doors,  but  lays  him  at  home  ;  neither  doth  he  stand 
gazing  at  his  bed-side,  but  seeks  forth,  and  he  seeks  forth 

not  to  witches  or  charmers,  but  to  Christ 

Had  the  master  been  sick,  the  fsiithfulest  servant  could 
have  done  no  more.  He  is  unworthy  to  be  well  served 
that  will  not  sometimes  wait  upon  his  followers. " 

Our  appreciation  of  this  soldier  grows,  when  we  hear 
what  the  Jewish  elders  say  concerning  him.  For  he  did 
not  come  to  Christ  in  person.  He  had  heard  such  things 
regarding  Jesus  as  convinced  him  that  he  was  more  than 
man  ;  and  with  a  true  modesty,  he  shrank  from  drawing 
near  to  him.  This  was  not  simply  because  he  was  a  Gen- 
tile, and  Jesus  was  a  Jew,  though  that  may  have  had 
some  influence  in  keeping  him  back,  knowing  as  he  did 
how  particular  the  Jews  were,  in  general,  in  the  matter  of 
their  intercourse  with  Gentiles  ;  but  it  was  principally  and 
especially  because  of  his  consciousness  of  the  spiritual  dis- 
tance at  which  he  stood  from  Jesus.  He  considered  that 
it  would  be  taking  too  great  a  liberty  to  go  to  the 
Saviour  himself,  and  therefore  he  sent  elders  of  the  Jews 


HEALING  OF  THE  CENTURION S  SERVANT.         1G5 

to  beseech  him  that  he  would  come  and  heal  his  servant. 
And  when  they  came  to  do  his  errand,  they  Lore  this 
testimony  concerning  him  :  ^'  He  is  worthy  for  whom  thou 
shouldst  do  this.  For  he  loveth  our  nation,  and  himself 
built  us  a  synagogue."  Now  that  was  a  very  striking 
certificate  which  these  elders  gave  to  this  soldier.  It 
would  have  been  a  great  thing  for  a  Jew  to  receive  such 
a  testimonial  from  Jews.  But  that  one  belonging  to  the 
army  of  their  oppressors  should  have  earned  from  official 
Jews  such  a  commendation  as  that  which  here  they  gave, 
was  something  altogether  unprecedented,  and  showed  that 
he  to  whom  it  was  given  was  a  man  of  more  than  ordi- 
nary worth.  He  had  not  only  lived  down  the  prejudice, 
with  which  Romans  were  regarded  by  the  Jews,  but  he 
had  also  gained  the  confidence,  and,  indeed,  the  affection 
of  the  community. 

Then,  again,  this  was  the  testimonial  of  neighbors. 
They  had  enjoyed  the  best  opportunities  for  forming  a 
correct  judgment  regarding  him.  They  had  seen  him, 
not  merely  on  review  days  and  on  great  occasions,  but 
also  when  he  was  in  undress  and  off  his  guard.  They 
were  not  so  likely,  therefore,  to  be  imposed  upon  by  ap- 
pearances as  those  would  have  been  who  had  met  him 
simply  on  formal  or  routine  business.  Moreover,  they 
saw  him  in  a  position  which  invested  him  with  large  au- 
thority, and  there  is  no  test  of  character  so  severe  and 
searching  as  is  the  possession  of  power.  Hazael  was  not 
the  only  man  who  has  had  his  head  turned  and  his 
heart  hardened  by  exaltation  to  a  place  of  authority. 
The  great  dramatist  was  right  when  he  exclaimed : 

"  How  oft  tbe  sight  of  means  to  do  ill  deeds 
Makes  ill  deeds  done.  " 

But  this   man's  rank  did  not  affect  his  intercourse  with 


166  THE  MIRACLES  OF  OUR  SAVIOUR. 

his  neighbors.  He  performed,  so  we  must  believe,  pain- 
ful duties  with  delicacy  ;  manifested  the  strictest  justice 
in  all  public  affairs,  and  shoAved  a  kindliness  of  dispo- 
sition in  all  ordinary  matters,  so  that  the  people  of  Ca- 
pernaum almost  forgot  that  he  was  a  Roman  officer,  be- 
cause he  was  so  good  a  man. 

Then,  over  and  above  all  this,  his  residence  among  the 
Jewish  people  had  made  him  acquainted  with  their  re- 
ligion. He  had  become  a  student  of  the  Old  Testament 
Scriptures,  and  though  he  had  not  connected  himself 
formally  with  the  Jewish  Church  as  a  proselyte,  he  had 
broken  with  his  old  polytheism,  and  become  a  believer 
in  Jehovah  as  the  only  true  God.  This  drew  him  still 
more  closely  to  the  people,  gave  him  a  deeper  interest  in 
their  nation,  and  a  more  active  participation  in  their 
worship,  which  lie  showed  in  rearing  for  them  a  syna- 
gogue at  his  own  expense.  Tlius,  if  I  have  read  his  his- 
tory correctly,  this  act  of  his  on  which  the  elders  dwelt 
with  such  loving  gratitude,  was  not  a  mere  matter  of 
policy,  done  to  secure  the  favor  of  the  people  ;  but  rather 
an  honest  tribute  to  the  truth  which  he  had  found  in  the 
Old  Testament  and  a  grateful  offering  to  the  Lord  whom 
he  had  discovered  therein. 

On  hearing  these  things  regarding  him,  the  Saviour 
set  out  for  his  abode.  But,  when  he  had  nearly  reached 
the  house,  he  was  met  by  friends  of  the  centurion,  whom 
he  had  commissioned  to  say  to  him,  "  Lord,  trouble  not 
thyself,  for  I  am  not  worthy  that  thou  shoiddst  enter 
under  my  roof,  wherefore  neither  thought  I  myself 
worthy  to  come  unto  thee,  but  say  the  word,  and  my 
servant  shall  be  healed.  For  I  also  am  a  man  set  under 
authority,  having  under  me  soldiers,  and  I  say  unto  one 
go,  and  he  goeth,  and  to  another  come,  and  he  cometh  j 
and  to  my  servant,  do  this,  and  he  doeth  it."     His  mean- 


HEALING  OF  THE  CENTURION'S  SERVANT.         1G7 

ing  was,  that  just  as  he  himself  belonged  to  a  great  or- 
ganization, in  which  the  word  of  the  emperor  was  supreme, 
and  each  in  his  own  rank  had  to  obey  the  command  of 
those  who  Avcre  above  him,  all  being  under  one  individual 
head,  so  he  recognized  that  the  universe  was  under  law 
to  the  Lord.  Diseases  had  to  do  his  bidding  just  as  he 
had  to  obey  his  superior  officer,  and  his  soldiers  or  his 
servant  had  to  obey  him  ;  and  so  for  the  cure  of  his 
servant  it  was  not  necessary  that  the  Lord  should  go  into 
the  house,  or  indeed  do  anything  save  speak  the  word 
that  should  order  away  the  malady  by  which  he  was 
affected.  When  the  Saviour  heard  his  message,  he  ex- 
claimed, "I  say  unto  you,  I  have  not  found  so  great 
faith,  no,  not  in  Israel.''  And  no  wonder  he  gave  such  com- 
mendation, for,  if  our  explanation  of  his  words  be  cor- 
rect, the  centurion  placed  the  Saviour  on  the  throne  of 
the  universe.  He  regarded  him  as  the  ruler  of  the 
world,  having  all  its  resources  at  his  command.  He  saw 
not  only  that  he  was  the  Messiah,  but  also  that  he  was 
God  Incarnate,  and  therein  lay  the  superiority  of  his 
faith  to  that  of  any  Israelite.  Not  any  one  of  the  apos- 
tles, as  yet,  had  reached  the  lofty  altitude  on  which  this 
Gentile  soldier  stood.  Not  even  the  eagle-eyed  John 
had  thus  far  perceived  all  that  the  words  of  this  cen- 
turion had  implied,  and  so  he  was  placed  above  them  all. 
Matthew  adds  in  his  account  this  admonition,  addressed 
to  those  "that  followed" — '' I  say  unto  you  that  many 
shall  come  from  the  east,  and  west,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and  Jacob  in  the  kingdom  of 
heaven.  But  the  children  of  the  kingdom  shall  be  cast 
into  outer  darkness  ;  there  shall  be  weeping  and  gnash- 
ing of  teeth."  The  kingdom  of  heaven  here  is  not  the 
state  of  glory  after  death,  but  that  spiritual  system 
which  Christ  came  to  found  in  the  hearts  and  lives    of 


168  THE  MIRACLES  OF  OUR  SAVIOUR 

men,  and  which,  beginning  in  time,  stretches  into  eternity. 
And  so  this  passage  takes  its  place  among  the  numerous 
warnings,  given  in  parable  and  in  direct  discourse,  to  the 
effect  tliat  if  the  Jews — the  chosen  people  of  God,  the 
legitimate  children  of  the  kingdom — should  despise  their 
opportunity  and  reject  Christ,  the  privileges  of  the 
kingdom  would  be  taken  from  them  and  given  to  the 
Gentiles.  Even  at  this  early  date  in  the  Saviour's  min- 
istry, as  the  spirit  manifested  by  the  Scribes  and  doc- 
tors of  the  law  on  the  occasion  of  the  healing  of  the  par- 
alytic showed,  there  were  symptoms  of  that  antagonism 
toward  him  which  came  to  a  head  on  Calvary,  and  so 
this  warning  voice  was  addressed  to  the  people,  if  haply 
they  might  yet  be  prevented  from  pursuing  a  course 
which  would  inevitably  end  in  the  destruction  of  their 
city,  the  desolation  of  their  nation,  and  the  introduction 
of  the  Gentiles  into  that  place  of  privilege  which  the 
Jews  so  long  had  held.  After  this  the  friends  of  the 
centurion  went  to  his  house,  and  there  they  found  the 
slave  who  had  been  sick  completely  restored  to  health. 

But  now  let  us  glean  a  few  lessons  from  the  field  in 
which  to-night  we  have  been  reaping.  And,  in  the  first 
place,  let  us  learn  not  to  judge  too  hastily  of  a  man  from 
the  occupation  in  which  we  find  him,  or  the  profession  to 
which  he  belongs.  Unless  a  man's  business  be,  in  and 
of  i<tself,  sinful — as  pandering  to  the  vices  and  demoraliz- 
ing to  the  characters  of  his  fellows — he  may  serve  God 
in  any  trade  or  profession.  The  soldier  is  apt  to  be  any- 
thing but  spiritually  minded.  His  temptations  are  great, 
and  his  environment  is  often  far  from  Avholesome.  ITis 
occupation  is  apt  to  have  a  hardening  influence,  and  yet 
the  records  of  the  Christian  Commission  during  the  Civil 
War  abound  in  instances  of  devoted  piety  alike  among 


HEALING  OF  THE  CENTURION' S  SERVANT.         169 

officers  and  men.  The  sailor  is  proverbially  rough  and 
regardless,  and  yet  among  seamen  have  been  fomid 
some  of  the  bravest  and  most  earnest  Christians  of  our 
times.  The  mining  population  is  commonly  considered 
somewhat  wild,  and  yet  when  a  dreadful  explosion  has 
occurred,  and  some  of  the  workmen  have  been  almost 
buried  alive  for  days  together,  we  have  read  such  accounts 
of  their  devotions,  as  have  convinced  us  that  those  who 
conducted  them  were  genuine  disciples  of  the  Lord.  It 
must  be  admitted,  indeed,  that  there  are  not  a  few  who 
might  make  the  confession  of  the  actor-poet  who  thus 
writes  : 


"  TJience  comes  it  that  my  name  receives  a  brand, 
And  almost  thence  my  nature  is  subdued 
To  that  it  works  in  like  the  dyer's  hand." 


Yet,  though  character  may  take  some  of  its  coloring  from 
circumstances,  it  may  be  also  largely  independent  of  cir- 
cumstances, for  it  is  the  choice  of  that  personal  will  by 
which  a  man  is  enabled  to  contend  against  his  environ- 
ment and  to  make  it  subservient  to  his  one  great  life 
purpose.  Let  us  test  a  man,  therefore,  by  what  he  is, 
rather  than  by  the  place  of  his  residence,  or  the  nature 
of  his  occupation.  Let  not  the  evil  character  of  the 
quarter  in  which  he  dwells,  or  the  bad  repute  of  the  pro- 
fession to  which  he  belongs  keep  us  from  being  just  to 
him  or  from  recognizing  the  image  of  Christ  in  him,  if  it 
be  really  there.  The  determining  question  is  whether 
he  is  serving  Christ  or  not,  and  if  he  is,  let  the  difficul- 
ties with  which  in  his  situation  he  has  to  contend  only 
awaken  our  consideration  for  him,  and  commend  him  the 
more  strongly  to  our  confidence  and  assistance. 

But  let  us  learn,  still  farther,  that  the  best  men  are 


170  THE  MIRACLES  OF  OUR  SAVIOUR. 

those  who  have  the  lowliest  estimate  of  themselves. 
When  the  centurion  said,  "I  am  not  worthy  that  thou 
shouldst  enter  under  my  roof,"  he  Avas  not  feigning  hu- 
mility. There  was  no  hypocrisy  in  his  protestation. 
With  the  conception  which,  as  we  have  seen,  he  had  of 
the  nature  and  dignity  of  Christ,  the  very  last  thing  which 
he  would  have  thought  of  doing  with  li'im  would  be  to  at- 
tempt to  appear  before  him  as  other  than  he  really  was. 
His  was  a  genuine  humility,  like  that  which  in  a  greater 
or  smaller  degree  is  characteristic  of  every  truly  good 
man.  He  who  thinks  himself  good  is  not  nearly  so  good 
as  he  thinks  he  is,  while  he  who  is  most  conscious  of  his 
imperfections  is  often  a  great  deal  nearer  perfection  than 
he  supposes.  Humility  is  a  constituent  element  of  holi- 
ness, and,  therefore,  the  more  holy  a  man  is,  the  more  he 
is  disposed  to  say,  ''  I  am  but  an  unprofitable  servant." 
Hence  we  would  be  much  more  ready  to  believe  in  the 
perfect  holiness  of  those  who,  iu  our  modern  days,  are  so 
eager  to  declare  that  they  possess  it,  if  they  said  less 
about  it,  and  were  more  ready  to  acknowledge  their  im- 
perfection. For  as  when  the  skin  of  Moses'  face  shone, 
he  wist  not  that  such  was  really  the  case,  so  the  holier  a 
man  is,  the  less  is  he  conscious  of  his  holiness. 

Now  it  becomes  an  interesting  question  why  it  is  that 
the  good  man's  estimate  of  himself  shovild  thus  fall  below 
that  formed  of  him  by  his  neighbors.  And  in  answer  to 
that  we  may  remind  you  of  the  undoubted  fact,  that  he 
knows  more  about  himself  than  any  other  man  can  possi- 
bly do.  There  is  not  one  of  us  who  would  not  shrink 
from  letting  others  into  the  innermost  secrets  of  his  heart. 
AVe  feel  that  if  even  those  to  whom  we  are  dearest  should 
know  the  thoughts  that  flit  across  our  minds,  the  imagi- 
nations that  fill  our  souls  in  moments  of  interval  between 
serious  things,  the  struggles  which  we  have  with   mean- 


HEALING  OF  THE  CENTURION'S  SERVANT.        I7I 

ness,  or  covetousness,  or  evil  desire,  or  envy,  or  ambition, 
the  defeats  Avliicli  we  suffer  in  our  encounters  with  self, 
the  trail  of  sin  which  is  over  our  very  devotions,  and  the 
like,  they  Avould  spurn  us  from  their  embrace,  and  the 
consciousness  of  that  keeps  us  humble.  How  true  to  our 
experience  in  this  regard  are  the  lines  of  Trench: 

"Best  friends  miglit  loathe  us,  if  what  thiugs  i^erverse 
We  know  of  our  own  selves  they  also  knew. 
Lord  !  Holy  One !  if  thou  who  knowest  worse 
Shouldst  loathe  us  too  ! '' 

Then  again,  as  a  man  rises  in  holiness,  his  standard  of 
holiness  rises  with  him.  The  better  a  man  is,  the  loftier 
does  his  ideal  become.  We  see  this  illustrated  intellect- 
ually in  the  department  of  knowledge.  The  more  a  man 
learns,  the  more  he  learns  of  his  own  ignorance.  We  are 
accustomed  to  say  of  the  conceited  youth,  who  talks  as 
if  what  he  did  not  know  was  not  worth  knowing,  that 
when  he  is  twenty  years  older  he  will  not  know  so  much, 
and  Paul  spoke  truth  when  he  said,  "If  any  man  think- 
eth  that  he  knoweth  anything,  he  knoweth  nothing  yet  as 
he  ought  to  know."  The  wiser  a  man  becomes,  he  is 
always  the  more  humble  and  the  more  modest,  and  nat- 
urally SO;  for  the  more  he  knows,  he  comes  at  just  so 
many  more  points  into  contact  with  the  unknown.  Every 
new  acquisition  reveals  to  him  some  new  defect.  Every 
new  answer  to  a  question  starts  up  some  new  inquiries, 
and  thus  an  increase  of  knowledge  is  not  only  an  increase 
of  light,  but  is  also,  if  I  may  so  express  it,  a  discovery 
of  new  darkness,  according  to  the  mathematical  formula 
which  Chalmers  was  so  fond  of  using  in  this  very  connec- 
tion, "  the  wider  the  diameter  of  light,  the  greater  is  the 
circumference  of  darkness." 

But  it  is  quite  similar  with  holiness.     The  higher  one 


172  THE  MIRACLES  OF  OUR  SAVIOUR. 

grows  in  holiness,  the  loftier  holiness  seems  to  him  to  become. 
Or,  exchanging  the  abstract  for  the  concrete,  the  liker  I 
become  to  Christ,  the  more  I  see  in  Christ  that  I  have  yet 
to  acquire.  That  which  is  highest  in  me,  is  my  appreci- 
ation of,  and  longing  after,  that  which  is  still  higher. 
Then  from  the  other  side  that  which  is  holiest  in  me  is 
my  consciousness  of  even  the  least  impurity  in  me,  so  that, 
as  I  grow  in  grace,  I  perceive  the  evil  of  things  in  me 
which  in  the  beginning  of  my  spiritual  life  hardly  seemed 
to  be  sins  at  all.  The  deepest  conviction  of  sin  is  not  that 
of  the  newly  awakened  sinner,  but  that  of  the  most  ad- 
vanced saint,  for  to  his  cleansed  eye  and  purged  heart 
sin  is  a  far  more  hideous  and  repulsive  thing  than  it  can 
possibly  be  to  one  who  has  just  found  out  that  he  is  guilty 
before  God.  Hence  we  may  lay  it  down  as  a  general 
law,  without  any  exceptions,  that  when  a  man  congratu- 
lates himself  on  his  personal  worthiness,  he  is  really  un- 
worthy. Here  he  who  is  satisfied  has  never  really  eaten, 
or,  ill  the  words  of  the  hymn: 


"  Wlioever  says,  I  want  no  more, 

Confesses  he  has  none." 


Satisfaction  with  ourselves  is  a  clear  indication  that  God 
has  no  complacency  in  us.  Humility  and  holiness  go 
hand  in  hand. 

Finally,  let  us  learn  that  we  may  be  instrumental  in 
introducing  others  to  Christ,  without  repairing  to  him  for 
ourselves.  These  Jewish  elders  very  probably  were 
among  those  who  finally  rejected  Christ.  We  cannot 
certainly  say  so,  yet  the  warning  given  by  Christ,  to  the 
efi'ect  that  while  many  should  come  from  the  east  and 
from  the  west,  and  sit  down  with  Abraham  in  the  King- 
dom   of  Heaven,  the   children  of  the  Kingdom   should 


HEALING  OF  THE  CENTURION'S  SERVANT.        173 

be  cast  out,  seems  to  imply  so  much.  In  any  case,  there 
is  a  fearful  possibility  that  some  who  have  introduced 
others  to  Christ  may  be  themselves  at  last  unsaved. 
Many  years  ago  I  read  a  tract  entitled  ^^  Noah's  Carpen- 
ters," which  dwelt  upon  the  thought  that  the  very  men 
whose  hands  had  built  the  ark  were  themselves  drowned 
in  the  flood.  It  made  a  deep  impression  on  my  mind, 
and  has  often  since  led  me  to  earnest  searching  of  heart, 
lest  "having  preached  to  others  I  myself  should  be  a  cast- 
away." Let  every  one  of  us  who  are  engaged — whether 
as  parents,  or  Sabbath-school  teachers  or  ministers  of  the 
gospel — in  instructing  others,  lay  this  warning  to  heart, 
and  make  sure  that  we  are  in  Christ  ourselves,  for  who 
may  describe  the  agony  of  those  who  shall  have  to  say 
at  last  when  they  are  shut  out  of  the  Kingdom,  "  Have 
we  not  prophesied  in  thy  name  ?  "  and  he  will  reply,  "  I 
never  knew  you,  depart  from  me,  ye  that  work  iniquity.'' 


XII. 

THE  RAISING  OF  THE  WIDOW'S  SON  AT  NAIN. 
Zuke  vii.  !^-76. 

If  we  accept  the  common  reading  of  the  first  verse  of 
this  narrative,  the  miracle  which  is  to  be  our  theme  at  this 
time  was  performed  on  "  the  day  after  "  the  healing  of  the 
centurion's  slave  at  Capernaum  ;  now,  although  Nain  was 
twcntj-five  miles  from  that  city,  the  Lord  might  easily 
make  the  journey  between  the  two  places  in  a  single  day. 
For,  as  Farrar  has  said,  "  Starting,  as  Orientals  always 
do,  early  in  the  cool  morning  hours,  Jesus  in  all  probabil- 
ity sailed  to  the  southern  end  of  the  lake,  and  then 
passed  down  the  Jordan  valley,  to  the  spot  where  the 
wadies  of  the  Esdraelon  slope  down  to  it ;  from  which 
point,  leaving  Mount  Tabor  on  the  right  hand,  and  Endor 
on  the  left,  he  might  easily  have  arrived  at  the  little  vil- 
lage soon  after  noon."  * 

But  if,  with  the  Revisers,  we  adopt  another  reading, 
which  in  their  judgment  is  better  supported  than  the  com- 
mon one,  and  which  differs  from  it  only  in  one  letter,  we 
are  under  no  necessity  whatever  to  account  for  the  ra- 
pidity of  the  Saviour's  movement  from  the  one  place  to 
the  other,  since  the  statement  then  becomes,  "  It  came  to 
pass  soon  after."  It  matters  little  how  we  decide  the 
question,  since  in  either  case  the  raising  of  the  widow's 

*  Farrar's  "  Life  of  Christ,"  vol.  i.  p.  285. 
174 


RAISING  OF  THE  WIDOW'S  SON  AT  NAIN.  175 

son  finds  its  proper  place  in  immediate  connection  with 
the  story  of  the  centurion's  faith,  and  the  cure  of  his  ser- 
vant on  the  intercession  of  the  Jewish  elders. 

The  place  at  which  this  miracle — one  of  the  greatest 
recorded  in  the  gospels — was  wrought,  was  in  the  imme- 
diate vicinity  of  the  gate  of  a  city  called  Nain.  This,  one 
of  the  certain  sites  in  Palestine,  has  been  identified  with 
the  modern  "  Nein/'  which  lies  on  the  northwestern 
edge  of  the  little  Hermon,  as  the  ground  falls  into  the 
plain  of  Esdraelon.  Its  present  condition  and  environ- 
ment have  been  thus  described  by  Canon  Tristram : 
"  We  were  now  on  the  highway  from  Tiberias  to  Nain, 
and  following  the  path  along  the  northern  edge  of  Jebel 
Duhy,  [the  little  Hermon]  in  about  an  hour  or  more  we 
reached  that  spot  of  hallowed  memory.  The  foreground 
was  singularly  uninteresting,  but  the  distant  landscape 
on  the  way  was  of  striking  beauty.  Hermon,  clad  in  spot- 
less snow,  was  now  clear  of  Tabor,  and  the  two  thus 
stood  forth  side  by  side ;  Tabor  with  its  bright  green 
foreground,  dotted  all  over  with  grey  trees,  contrasted 
finely  with  the  dazzling  white  of  the  former.  Somewhere 
near  this  the  sacred  poet  may  have  passed,  when  he  ex- 
claimed, '■  Tabor  and  Hermon  shall  rejoice  in  thy  name.' 
They  are  eminently  the  two  mountain  features  of  Gali- 
lee. 

"  To  the  east  of  Nain,  by  the  roadside,  about  ten  min- 
utes' walk  from  the  village,  lies  the  ancient  burying 
ground,  still  used  by  Moslems,  and  probably  on  this  very 
path  our  Lord  met  that  sorrowing  procession.  A  few 
oblong  piles  of  stones,  and  one  or  two  small  built  graves 
with  whitened  plaster,  are  all  that  mark  the  unfenced  spot. 
Nain  must  have  been  a  ^  city,'  the  ruined  heaps  and 
traces  of  walls  prove  that  it  was  of  considerable  extent, 
and  that  it  was  a  walled  town,  and  therefore  with  gates, 


176  THE  MIRACLES  OF  OUR  SAVIOUR. 

according  to  the  gospel  narrative  ;  but  it  has  now  shrunk 
into  a  miserable  Moslem  village,  \.  e.,  a  few  houses  of 
mud  and  stones,  with  flat  earth  roofs,  and  doors  three 
feet  high,  sprinkled  here  and  there,  without  order  or  sys- 
tem, among  the  ddhris  of  former  and  better  days."* 

As  the  Saviour,  attended  by  his  disciples  and  a  great 
multitude,  approached  this  place,  a  funeral  procession 
emerged  from  the  gate,  on  its  way  to  the  graveyard, 
which,  as  was  usual  among  the  Jews,  was  outside  of  the 
limits  of  the  city.  It  was  a  striking  coincidence,  and 
yet  something  more  than  a  mere  coincidence,  that  just 
at  the  moment  of  the  coming  forth  of  this  sad  company 
from  the  city,  it  should  be  met  by  the  Lord  Jesus  Christ. 
A  coincidence,  we  have  called  it,  because  it  happened  in 
the  ordinary  course  of  things,  without  miraculous  inter- 
vention of  any  kind,  yet  more  than  a  mere  coincidence, 
because  it  was  in  the  plan  of  Providence,  and  so  brought 
about  by  God  working  in  and  through  natural  laws,  for 
^^  this  is  the  great  miracle  of  Providence,  that  no  mira- 
cles are  needed  for  the  accomplishment  of  its  purposes."! 
Had  the  Saviour  been  some  time  earlier  in  his  arrival, 
the  funeral  would  not  have  been  begun  ;  had  he  been 
much  later,  it  would  have  been  over ;  and  it  is  idle  to 
conjecture  what  then  would  have  followed ;  but  as  it  was, 
the  two  processions  met  each  other,  and  that  concurrence 
led  to  the  miracle.  It  is  a  great  mystery  how  such 
things  should  be  both  natural  happenings  and  supernat- 
ural arrangements ;  but  no  day  passes  over  our  heads 
without  instances  of  a  similar  sort  occurring  in  our  own 
experience,  and  if  we  could  explain  them, 

"  What  tliey  are,  and  all  in  all, 
We  should  know  what  God  and  man  is." 

With  a  little  effort  of  the  imagination,  we  may  bring 

*  "  Land  of  Israel,"  by  H.  K.  Tristram,  M.  A.,  pp.  125,  126. 
t  Isaac  Taylor. 


RAISING  OF  THE  WIDOW'S  SON  AT  NAIN.  177 

the  scene  before  us.  First,  came  the  women  making 
loud  Lamentations,  then  followed  what  in  this  narrative  is 
called  "  the  bier,"  which  was  not  an  enclosed  coffin,  as 
with  us,  but  a  board  with  narrow  sides  attached  to  it,  or 
sometimes  a  kind  of  basket  made  of  wicker-work,  and  on 
this  was  laid  the  corpse,  wrapped  in  linen  cloth,  but 
having  the  face  exposed.  After  the  bier,  which  was 
borne  by  friends,  who  relieved  each  other  at  frequent  in- 
tervals, came  the  chief  mourners  and  their  friends,  and 
after  them,  the  sympathizing  multitude.  In  the  present 
instance  there  was  but  one  mourner,  a  sad,  lonely  woman, 
doubly  stricken,  for  he  whose  remains  lay  upon  the  bier 
was  "  the  only  son  of  his  mother,  and  she  was  a  widow." 
What  a  concentration  of  sorrow  there  is  in  these  few 
words:  '^  Behold,  there  was  a  dead  man  carried  out, 
the  only  son  of  his  mother,  and  she  was  a  widow."  It 
was  a  funeral,  a  common  sight,  but  never  a  common- 
place one,  for  it  reminds  us  of  the  sin  which  brought 
death  into  the  world  and  all  our  woes,  and  it  bids  us  re- 
member that  ere  long,  others  shall  do  for  our  remains 
what  those  friends  are  doing  for  those  of  the  departed.  It 
was  the  funeral  of  a  young  man  cut  off  in  the  beginning  of 
his  days,  all  his  plans  upset,  all  his  hopes  disappointed, 
all  his  earthly  helpfulness  to  those  dependent  on  him  at 
an  end.  It  is  not  so  hard  to  see  the  aged  pass  awa}', 
for,  if  they  have  improved  their  opportunities, 

"like  ripe  fruit, 
They  fall  into  their  mother's  lap,  or  are 
With  ease  gathered,  not  harshly  plucked 
For  death  mature." 

But  no  age  is  sure  of  immunity  from  death.  No 
period  of  life,  no  station  in  society,  no  peculiarity  of  cir- 
cumstance insures  a  man  ag:ainst   the  attack  of  the  last 


178  THE  MIRACLES  OF  OUR  SAVIOUR. 

enemy.  We  know  not  what  a  clay  may  bring  forth,  and 
we  cannot  calculate  upon  an  hour.  The  old  must  die, 
but  it  is  equally  true  that  the  young  may  ;  and  when 
they  do,  their  very  youth  adds  an  element  of  bitterness 
to  the  cup  which  their  surviving  relatives  are  made  to 
drink.  But  this  funeral  Avas  also  that  of  an  only  son. 
Scripture  dwells  plaintively  and  frequently  on  the  bitter- 
ness of  those  who  bewail  the  death  of  their  first  born,  and 
the  grief  of  those  who  mourn  for  an  only  son,  and  those 
of  us  who  have  been  in  similar  circumstances  can  well 
understand  and  appreciate  such  allusions.  When  one  is 
taken  out  of  a  large  family,  the  sadness  is  great,  but  in 
such  a  case  duty  to  the  living  that  remain  comes  to  miti- 
gate oui'  sorrow  for  the  one  who  has  been  removed,  and 
the  mourners  help  to  bear  each  other  up,  but  when  an 
only  son  is  taken,  the  house  is  desolate,  and  its  very 
silence  is  a  trial.  The  music  of  the  beloved  footstep  is 
heard  no  more,  the  snatches  of  song,  that  used  so  often 
to  fall  upon  the  ear,  as  he  came  and  went,  are  now  only 
things  of  memory.  At  the  table,  there  is  a  constant 
blank,  and  as  the  sad  reality  grows  upon  the  parents, 
there  comes  forth  the  irrepressible  sigh 


"  For  the  toucli  of  a  vanished  hand, 
And  the  sound  of  a  voice  that  is  still.  " 


But,  saddest  of  all,  this  was  the  only  son  of  a  widow. 
The  husband  of  her  youth  had  been  taken  from  her,  and 
she  was  left  with  an  only  son  to  breast  the  hardships  of 
life.  At  first  her  child  had  been  a  part  of  her  burden. 
There  was  comfort,  no  doubt,  in  his  company,  but  he  had 
to  be  provided  for,  and  educated,  and  she  had  to  work 
for  the  securing  of  these  blessings.  But  now  he  had 
grown  up  to  work  for  her.     He  had  became  her  stafi",  her 


RAISING  OF  THE  WIDOW'S  SON  AT  NA IN.  I79 

support,  her  protector,  and  it  seemed  that  in  her  case 
the  words  were  to  be  true,  ^'  at  evening  time  it  shall  be 
light  " — when  she  was  again  bereaved.  The  new  wound 
made  the  old  one  bleed  afresh  ;  and  now,  heart-broken 
and  desolate,  she  was  in  the  utter  isolation  of  a  solitude 
so  dreary,  that 

"  God  himself 
Scarce  seemed  there  to  be." 

But  he  was  nearer  than  she  thought,  for  ^'  when  Jesus 
saw^  her,  he  had  compassion  on  her  and  said  unto  her, 
Weep  not.  And  he  came  nigh  and  touched  the  bier,  and 
the  bearers  stood  still.  And  he  said.  Young  man,  I  say 
unto  thee.  Arise.  And  he  that  was  dead  sat  up  and  be- 
gan to  speak,  and  he  gave  him  to  his  mother." 

Here  let  it  be  noted  that  the  source  of  this  miraculous 
relief  was  in  the  spontaneous  intervention  of  the  Re- 
deemer. On  other  occasions  he  was  applied  to  by  the 
diseased  one  himself,  or  by  some  one  in  his  stead ;  but 
here  the  sorrowing  widow  spoke  no  word.  It  is  doubt- 
ful whether  she  even  knew  him,  and  there  is  no  men- 
tion whatever  of  the  exercise  by  her  of  any  faith  in 
him.  She  was  absorbed  in  her  own  sadness,  and  the 
interposition  of  the  Lord  on  her  behalf  was  entirely 
unsolicited.  He  had  taken  in  the  whole  circumstances 
at  a  glance,  and  they  pleaded,  silently,  yet  most  elo- 
quently, on  her  behalf.  Just  as,  without  any  request 
of  man  for  his  assistance,  he  came  to  earth  for  human 
salvation,  and  "  though  he  was  rich,  for  our  sakes  he 
became  poor,  that  we,  through  his  poverty,  might  be 
rich,"  so  here,  though  unasked,  he  brought  to  this  be- 
reaved one  the  greatest  relief,  by  giving  her  back  her 
son.  The  command  is,  ^'Ask  and  ye  shall  receive,"  but 
oh,  how  many  things  we  are  constantly  receiving  without 


180  THE  MIRACLES  OF  OUR  SAVIOUR. 

any  asking    of  our    own,    and   out   of  the    spontaneous 
prompting  of  the  Lord's  compassion. 

Nor  lot  us  forget  to  notice  the  tenderness  of  the  Lord's 
expression  of  his  sympathy  with  this  afflicted  widow.  He 
said  unto  her,  "  Weep  not,"  not  seeking  thereby  to  chide 
her  sorrow,  but  rather  to  relieve  it.  He  sought  to  stay 
her  grief  just  as  a  mother  seeks  to  comfort  a  sobbing  child. 
Nay,  more,  his  words  were  the  prophecy  of  the  miracle 
that  was  so  soon  to  follow.  Our  sympathy  is  largely  pas- 
sive, but  his  is  active,  and  when  he  bids  us  not  to  weep 
he  gives  us  that  which  will  enable  us  to  wipe  away  our 
tears.  He  dries  the  stream  by  draining  the  fountain. 
The  poor  widow  did  not  know  this  at  the  time,  but  ere 
long  she  discovered  it  all,  and  meanwhile  the  gentleness 
of  his  tone  kept  her  from  misinterpreting  the  expression 
of  his  sympathy  or  regarding  it  as  an  intrusion  into  the 
sacredness  of  her  sorrow. 

Remark,  again,  that  without  any  regard  for  the  cere- 
monial uncleanness  which  another  would  have  contracted 
by  coming  into  contact  with  the  dead,  "  he  came  and 
touched  the  bier."  Just  as  formerly  he  touched  the  leper 
without  being  thereby  defiled,  so  here  again  he  who  is 
himself  ^'  the  life  "  takes  no  pollution  from  the  dead,  for 
there  was  that  about  him  which  could  not  be  defiled  with 
sin,  which  is  the  cause,  and,  therefore,  he  could  not  be 
polluted  with  death,  which  is  the  consequence,  of  sin. 
Observe  also,  how,  when  he  touched  the  bier,  they  who 
bore  it  stood  still,  without  the  utterance  of  any  request  to 
that  effect  from  him.  There  was  such  a  look  of  compas- 
sionate purpose  in  his  countenance,  that  they  paused 
expectant  of  something  extraordinary.  The  intervention 
of  another  might  have  aroused  opposition,  but  his  created 
only  silent  anticipation.  They  could  not  tell  what  was 
coming,  but  they  stood  still  to  see,  especially  as  they  had 


RAISING  OF  THE  WIDOW'S  SON  AI  NAIN.  181 

clearly  perceived  the  deep  sincerity  of  the  sympathetic 
"weep  not,"  with  wliich  he  had  sought  to  stay  the 
widow's  tears. 

Nor  can  we  fail  to  take  note  of  the  potent  brevity 
of  the  words  by  which  in  this,  as  in  other  recorded 
instances,  he  recalled  the  dead  to  life,  "  Young  man, 
I  say  unto  thee,  Arise."  That  was  all,  and  the  say- 
ing takes  its  place,  with  "  Maid,  arise,"  on  the  occasion 
when  he  restored  the  daughter  of  Jairus  to  her  parents, 
and  "  Lazarus,  come  forth,"  with  which  he  brought  back 
the  loved  Lazarus  to  his  sisters.  Truly  this  is  he  "  who 
raiseth  up  the  dead  and  quickeneth  them,"  and  "  calleth 
those  things  that  be  not  as  though  they  were."  For  the 
effect  was  immediate.  "  He  that  was  dead  sat  up  and 
began  to  speak."  What  a  surprise' to  the  bearers,  to  the 
multitude,  and  to  the  young  man  himself!  Above  all, 
what  a  turning  back  of  the  tide  of  feeling  in  the  mother's 
heart  !  Now  she  can  obey  the  '^  weep  not "  which  before 
he  had  addressed  to  her,  or,  if  she  weep  at  all,  her  tears 
will  be  those  of  grateful  gladness  and  not  of  despairing- 
sorrow. 

And  with  what  ease  all  this  was  done  !  When 
Elijah  raised  the  child  of  the  widow  of  Zarephath,  it  was 
on  this  fashion  :  "  He  said  unto  her.  Give  me  thy  son. 
And  he  took  him  out  of  her  bosom,  and  carried  him  up 
into  the  chamber  where  he  abode,  and  laid  him  upon  his 
own  bed.  And  he  cried  unto  the  Lord  and  said,  O  Lord 
my  God,  hast  thou  also  brought  evil  upon  the  widow  with 
whom  I  sojourn  by  slaying  her  son  ?  And  he  stretched 
himself  upon  the  child  three  times,  and  cried  unto  the 
Lord,  and  said,  O  Lord  my  God,  I  pray  thee  let  the 
child's  soul  come  into  him  again.  And  the  Lord  heark- 
ened unto  the  voice  of  Elijah,  and  the  child's  soul 
came  unto  him  again  and  he  revived."  *     When  Elisha 

*  J  King's  xvii.  19-22 


182  THE  MIRACLES  OF  OUR  SAVIOUR. 

raised  the  child  of  the  great  woman  of  Shunein,  it  was  on 
this  wise:  "And  when  Elisha  was  come  unto  the  house, 
behold  the  child  was  dead  and  laid  upon  the  bed.  He 
went  in,  therefore,  and  shut  the  door  upon  them  twain 
and  prayed  imto  the  Lord.  And  he  went  up  and  lay 
upon  the  child,  and  put  his  mouth  upon  his  mouth,  and 
his  eyes  upon  his  eyes,  and  his  hands  upon  his  hands, 
and  he  stretched  himself  upon  him,  and  the  flesh  of  the 
child  waxed  warm.  Then  he  returned  and  walked  in 
the  house  once  to  and  fro,  and  went  up  and  stretched 
himself  upon  him,  and  the  child  sneezed  seven  times  and 
the  child  opened  his  eyes."  *  Now  with  these  narra- 
tives, contrast  that  before  us,  "  And  he  said.  Young 
man,  I  say  unto  thee.  Arise,  and  he  that  was  dead  sat 
up  and  began  to  speak  ; "  and  does  it  not  clearly  appear 
that  these  prophets  wrought  with  a  power  not  their  own, 
but  bestowed  on  them  in  answer  to  prayer,  while  Jesus 
wrought  with  his  own  power — this  "  /  say  unto  thee," 
being  as  emphatic  as  that  so  frequently  recurring  in 
the  Sermon  on  the  Mount,  and  betokening  here  as  great 
a  superiority  to  Elijah  and  Elisha,  as  there  to  Moses  % 
What  these  prophets,  with  an  agony  of  effort  strained 
after,  and  could,  as  it  were,  barely  touch  with  the  tips 
of  their  fingers,  was  easily  within  the  reach  of  Jesus, 
who  is  thereby  proved  to  be  the  God-man. 

This  young  man  '^  began  to  speak."  But  there  is  no 
record  of  what  he  said,  and  it  is  idle  to  conjecture.  One 
thing  we  do  know ;  he  uttered  no  word  concerning  the 
state  from  which  he  had  been  recalled.  It  was  not  his  to 
bring  "  life  and  immortality  to  light."  That  was  reserved 
for  him  whose  own  resurrection  was  itself  a  revelation, 
and  was  so  because  it  was  essentially  different  from  this. 
This  was  a  resucitation,  a  bringing  of  the  young   man 

*  II  Kings  iv.  32-35. 


RAISING  OF  THE  WIDOW'S  SON  AT  NAIN.  183 

back  to  the  old  life,  a  restoration  of  him  to  his  mother, 
Avhereas  the  resurrection  of  Christ  was  a  going  forward 
to  a  higher  life,  indicated  by  this  as  by  other  things  con- 
nected with  it,  that  he  did  not  give  himself  back  to  his 
mother,  as  here  he  gave  her  son  to  the  widow  of  Nain  ; 
and  hereby  we  explain  and  account  for  the  fact  which 
so  few  have  noticed,  but  which  was  so  clearly  signifi- 
cant, that  in  all  the  interviews  which  he  had  with  his 
disciples  after  his  resurrection,  we  do  not  read  of  any 
meeting  between  our  Lord  and  his  mother. 

Now  let  us  take  note  of  what  followed  this  wonderful 
work.  The  motive  of  it  all  was  compassion  for  the 
widow,  and  so  the  climax  was  that  he  gave  him  back  to 
his  mother ;  and  who  may  attempt  to  describe  the  joy  that 
filled  her  heart  as  once  again  she  folded  him  in  her  em- 
brace? When  the  Greek  painter  portrayed  a  scene  that 
evoked  indescribable  emotion,  he  put  a  veil  over  the  face 
of  her  who  was  so  deeply  moved;  so  the  Evangelist  here, 
guided  by  a  higher  inspiration,  simply  notes  the  inci- 
dent and  passes  on,  leaving  it  to  speak  for  itself,  and 
where  he  is  silent  we  may  be  well  content  to  be  the  same. 
But  the  spectators  were  moved  with  awe,  as  having 
been  brought  into  immediate  contact  with  one  who 
had  been  in  Hades,  and  as  having  been  brought  face  to 
face  with  one  who  had  the  keys  of  death  at  his  girdle, 
and  could  roll  back  the  door  which  for  thousands  of 
years  had  opened  only  inwards.  So  they  said,  probably 
with  the  miracles  of  Elijah  and  Elisha  in  their  minds, 
'^  A  great  prophet  is  risen  up  among  us,  and  God  hath 
visited  his  people."  And  they  spake  the  truth,  for  this 
was  indeed  that  prophet  of  whom  Moses  spake,  saying, 
"  A  prophet  shall  the  Lord  your  God  raise  up  unto  you, 
of  your  brethren,  like  unto  me.  Him  shall  ye  hear  in  all 
things,  whatsoever  he  shall  say  unto  you.''     Nor  was 


184  THE  MIRACLES  OF  OUR  SAVIOUR. 

this  all.  The  report  of  such  a  wonderful  work,  which 
had  been  seen  by  so  many  witnesses,  went  out  and  out 
over  all  Galilee,  and  overflowed  into  Judea,  until  at 
length  it  penetrated  even  the  castle  of  IMachacrus,  where 
John  the  Baptist  was  imprisoned  by  the  cruel  Herod, 
and  moved  him  to  send  to  Jesus  the  memorable  deputa- 
tion that  asked,  '■'■  Art  thou  he  that  should  come  or  do 
we  look  for  another  %  " 

One  is  curious  to  know  what  became  of  this  young 
man  in  after  days.  We  would  have  liked  to  have 
been  informed  in  what  fashion  he  ministered  to  his 
mother  after  his  restoration  to  her  from  the  grave, 
and  especially,  how  he  lived  as  before  God,  after 
the  unique  experience  tlirough  which  he  had  been 
brouglit.  Surely,  we  say  to  ourselves,  he  would  not 
spend  his  life  in  sinful  excess,  in  self-indulgence,  or  in 
godlessness.  There  may  be  no  truth — we  do  not  believe 
that  there  is  any — in  the  legendary  story  which  affirms 
that  after  his  resurrection,  Lazarus  was  never  seen  to 
smile,  but  the  story  is  the  mythical  and  exaggerated  ex- 
pression of  the  expectation  that  after  such  an  experience 
a  man  should  live  a  more  earnest  and  godly  life. 
Whether  this  young  man  did  so  or  not,  we  cannot  tell. 
But  a  similar  obligation  rests  as  really,  though  not  per- 
haps to  the  same  degree,  upon  us  all,  for  God  has  given 
us  our  lives  at  first,  and  he  has  preserved  them  until 
now ;  therefore  we  owe  it  to  him  that  we  should  make 
them  sacrifices  unto  him,  by  denying  ungodliness 
and  worldly  lusts,  and  living  soberly,  righteously,  and 
godly  in  this  present  evil  world.  Young  men,  I  make 
my  appeal  especially  to  you.  How  are  you  spending 
your  lives  ?  What  is  the  object  which  you  have  set  be- 
fore you?  What  is  that  which  to  you  would  be  the 
greatest  success  ?  and  what  is  that  which  in  your  view 


RAISING  OF  THE  WIDOW'S  SON  AT  NAIN.  185 

would  be  the  greatest  failure  in  life  ?  Are  you  seeking 
only  the  means  for  self-indulgence  ?  Are  you  working 
only  for  the  riches,  or  the  honor,  or  the  favor  of  this 
world  f  If  that  be  so,  then  you  are  dead,  spiritually  in- 
deed, but  as  really  as  was  this  youth  whom  they  were 
carrying  to  his  grave.  The  better,  the  higher,  the 
nobler  part  of  your  nature  is  still  dormant  within  you. 
It  is  there,  but  it  is  as  good  as  dead,  and  to-night  the 
Lord  Jesus  has  come  to  you  and  has  said,  "  Young  man, 
Arise."  Begin  to  live  indeed.  Heretofore  you  have 
been  only  existing,  but  mere  existence  is  not  life  for  a 
man.  Life  for  a  man  is  to  hear  and  obey  the  voice  of 
God.  Arise  then  to  that,  and  in  the  measure  in  which 
you  obey  that  call  you  will  glorify  God,  benefit  society, 
bless  the  world,  and  secure  that  kind  of  success  which 
alone  is  worthy  to  be  the  highest  object  of  the  ambition 
of  an  immortal  man.  O  may  the  Lord  Jesus  raise 
you  from  the  death  of  sin  unto  the  life  of  holiness, 
that  from  this  hour  you  may  serve  him  with  your 
whole  hearts  by  doing  everything  in  his  name  and  for 
his  glory. 

And  you  that  are  in  circumstances  of  sadness,  whether 
as  bereaved  parents,  or  broken-hearted  mourners  over 
departed  friends  dear  to  you  as  a  son  is  to  his  mother. 
Behold,  here,  how  tender  and  true  is  the  compassion  of 
the  Redeemer  for  you.  He  is  the  same  Jesus  now  that 
he  was  that  day  at  the  gate  of  Nain,  and  though  he  may 
not  show  his  sympathy  and  help  to  you  in  the  same  way 
as  he  did  to  this  widow,  he  will  help  you  just  as  truly  as 
he  helped  her.  Trust  him,  therefore,  for  in  him  is 
everlasting  strength.  If  he  so  marvellously  blessed 
this  woman  who  did  not  ask  for  his  assistance,  will 
he  not  much  more  comfort  and  sustain  you  who  cry 
to  him  so  plaintively,   '^  out    of  the  depths"  ?     I  know 


186  THE  MIRACLES  OF  OUR  SAVIOUR. 

not  what  voiir  trial  may  be,  but  he  knows  it  all,  and 
for  him  to  know  it  is  to  sympathize  with  you  under 
it — while  again  for  him  to  sympathize  with  you  is  to 
help  you  according  to  your  need.  Hear,  therefore, 
0  stricken  one,  this  "  weep  not "  of  his  to-night,  and 
let  that  be  to  you  the  prophecy  that  deliverance  is  at 
hand. 


XIII. 

CUKES  OF  THE  DEAF  AND  DUMB. 
Mark  viL  37-37-      Matt.  ix.  32-33.     Matt.  xii.  22-30, 

We  have  grouped  these  narratives  together  because 
to  take  each  one  of  them  separately  would  necessitate 
the  repetition  in  each  case  of  much  the  same  line  of  re- 
mark ;  while  by  adopting  the  method  which  we  have 
chosen,  we  may  have  some  thoughts  suggested  to  us 
which  we  might  otherwise  have  overlooked.  One  thing, 
however,  must  be  clearly  understood,  We  do  not  mean 
to  imply  that  the  order  in  which  we  have  arranged  them, 
is  that  of  their  chronological  sequence  in  the  life  of  our 
Lord,  but  we  have  adopted  this  method  simply  because 
it  seems  to  us  to  be  that  which  is  best  suited  for  bringing 
out  before  you  both  most  naturally  and  most  cogently  the 
lessons  which  they  teach.  If  we  were  treating  the  life 
of  Christ  as  a  whole,  we  should  feel  it  necessary  to  fol- 
low the  order  of  events,  as  far  as  that  can  be  determined ; 
but  as  our  special  business  at  this  time  is  with  his  mira- 
cles, we  consider  ourselves  at  liberty  to  take  them  in 
such  groups  as  shall  best  bring  out  their  distinctive  feat- 
ures as  illustrations  of  his  method  of  dealing  with  sinners 
in  the  matter  of  their  salvation. 

The  incident  recorded  by  Mark,  (in  chap.  vii.  31-37), 
belongs  to  that  journey  taken   by   our    Lord  into    the 

187 


188  THE  MIRACLES  OF  OUR  SAVIOUR. 

borders  of  the  Gentile  cities  of  Tyre  and  Sidon,  which 
was  specially  signalized  by  his  healing  of  the  daughter 
of  the  Syro-Phcenician  woman.  After  the  performance 
of  that  miracle,  the  Saviour  on  his  return  towards  the 
Lake  of  Galilee  passed  through  Sidon  (see  Revised 
Version)  and  went  through  the  midst  of  the  borders  of 
Decapolis.  He  was  therefore  somewhere  in  that  region, 
lying  for  the  most  part  to  the  east  of  the  Jordan,  and  to 
the  east  and  southeast  of  the  Lake  of  Galilee,  which,  be- 
cause of  the  number  of  cities  which  it  contained,  was 
called  Decapolis,  or  the  district  of  the  ten  cities.  We 
have  no  means,  however,  of  more  closely  identifying  the 
locality.  Let  it  suffice  to  say,  that  somewhere  in  that 
neighborhood,  and  not  long  before  the  feeding  of  the  four 
thousand,  interested  friends  brought  to  him  "  one  that 
was  deaf,  and  had  an  impediment  in  his  s|)eech,"  and 
besought  him  to  lay  his  hand  upon  him. 

The  malady  in  this  case  was  deafness,  accompanied  by 
some  defect  in  utterance.  Literally  rendered,  the  phrase 
Avould  be  ''a  deaf  stammerer."  It  is  difficult  to  say  which 
of  the  two  privations,  blindness  or  deafness,  is  the  greater  ; 
but  if  we  may  judge  from  the  fact  that  it  is  rare  to  find  a 
deaf  person  lively  and  cheerful ;  while  the  happiness  of 
the  blind  is  matter  of  constant  observation,  we  may  agree 
with  Bishop  Horsley  in  his  remark  that  "  of  all  natural 
imperfections  deafness  seems  the  most  deplorable,  as  it  is 
that  which  most  excludes  the  unhappy  sufferer  from  so- 
ciety." The  blind  man,  indeed,  is  cut  off  from  all  per- 
ception of  the  external  appearance  of  things ;  but  it  is 
easy  to  communicate  with  him  ;  and  in  whatsoever  com- 
pany he  finds  himself,  he  can  hear  the  conversation  that 
is  going  on,  and  take  an  intelligent  part  in  it.  But 
though  the  deaf  man  has  the  use  of  his  eyes,  he  is  alto- 
gether isolated  in  company,  and  the  very  fact  that  he  sees 


CURES  OF  THE  DEAF  AND  DUMB.  189 

the  effect  of  the  words  of  a  speaker,  m  the  laughter  which 
they  evoke,  or  the  tears  which  they  cause  to  How  in  those 
around  him,  makes  him  the  more  impatient  and  discon- 
tented, so  that  he  courts  solitude,  and  is  apt  to  become 
suspicious.  In  these  modern  days,  indeed,  a  language  of 
signs  addressed  to  the  eye  has  been  invented,  which  has 
been  an  untold  blessing  to  the  deaf  and  many  have  been 
taught  so  to  read  the  lips  as  to  be  able  thereby  to  make  out 
Avhat  one  is  saying  to  them,  but  before  these  mitigations 
of  their  condition  were  devised,  their  solitude  must  have 
been  most  dreary,  and  their  misery  most  profound.  The 
case  of  this  man,  however,  was  not  one  of  the  saddest,  for 
he  had  not  been  born  deaf.  So  much  is  evident  froni  the 
statement  that  he  had  ^^  an  impediment  in  his  speech." 
Had  he  been  born  deaf,  he  would  not  have  been  able  to 
speak  at  all.  He  must,  therefore,  at  one  time  have  heard 
with  more  or  less  distinctness.  How  he  lost  his  hearing 
is  not  stated,  but  disease,  either  of  the  ears,  or  of  the 
throat,  or  some  accident  that  affected  his  ears,  may  have 
been  the  cause  of  his  sad  privation.  Those  who  are  ac- 
quainted with  the  life  of  John  Kitto,  the  famous  biblical 
illustrator,  whose  deafness  was  caused,  when  he  was 
twelve  years  old,  by  a  fall  from  a  ladder  up  which  he  was 
carrying  a  load  of  slates  upon  his  head,  will  remember 
that  it  was  not  till  his  twentieth  year  that  he  attempted 
to  speak,  and  that  even  then  his  voice  was  harsh  and  not 
very  distinct.  In  my  first  parish  there  was  a  young 
man  who  had  lost  his  hearing,  while  a  boy  at  school,  and 
though  he  continued  to  speak,  he  was  always  most  reluc- 
tant to  do  so,  because  his  voice  was  hoarse,  and  unnat- 
ural, and  his  articulation  indistinct.  Now  cases  of  that 
sort,  occurring  among  ourselves,  will  help  us  to  under- 
stand that  described  by  Mark  in  the  narrative  before  us, 
and  the  plaintive  wail  in  which  Kitto  laments  his  deaf- 


100  THE  MIRACLES  OF  OUR  SAVIOUR. 

noss  will  enable  us  in  some  degroc  to  appreciate  the  mis- 
ery of  his  case.  ''  To  me  the  whole  world  is  dumb,  since 
I  am  deaf  to  it.  No  more,  the  music  of  the  human  voice 
shall  charm.  All  around,  below,  and  above  me  is  soli- 
tary silence  ;  ever-during  silence,  stillness  unbroken."  * 
Alas  !  for  the  deaf.  Let  them  have  your  sympathy,  and 
do  your  utmost  to  make  up  to  them  in  some  degree  for 
the  loneliness  of  their  condition. 

But,  bad  as  that  condition  is,  we  have  in  it  only  a 
faint  illustration  of  the  sinner's  spiritual  state,  for  he  hears 
without  hearing :  that  is  to  say,  though  the  physical 
sense  may  be  acute,  the  spiritual  ear  is  stopped.  Swift 
to  hear  everything  that  concerns  his  worldly  interest,  he 
is  deaf  to  the  voice  of  Grod,  and  that  deafness  is  not  so 
much  his  misfortune  as  his  fault.  For,  as  the  well- 
known  adage  has  expressed  it,  '•'■  there  are  none  so  deaf 
as  those  who  will  not  hear  "  ;  and  that  is  just  his  case. 
He  will  not  listen  to  the  Word  of  God,  and  to  open  his 
ear  to  that  there  needs  first  to  be  an  opening  of  his  heart, 
as  there  was  in  the  instance  of  Lydia  at  Philippi.  0, 
may  he  who  so  often  on  earth  unstopped  the  ears  of  the 
deaf,  open  the  hearts  of  those  who  hear  the  word,  that 
they  may   attend  to  the  things  that  are   spoken  "  in  his 


name 


I" 


This  deaf  man  was  brought  to  Jesus  by  friends  Avho,  in 
their  application  on  his  behalf,  specified  the  mode  in 
which  he  was  to  be  healed.  But  the  Lord  Avould  not 
be  dictated  to,  and  perhaps  as  much  to  assert  his  own 
sovereignty  as  to  meet  the  peculiar  personal  experience 
of  the  deaf  man,  he  dealt  with  him  in  quite  another  fash- 
ion than  they  asked.  First,  as  in  the  case  of  the  blind 
man  at  Bethsaida,  ''  he  took  him  aside  from  the  multi- 
tude," either  that  he   might  rebuke  the  disposition   of 

*  "  Life  of  John  Kitto,  D.D.,"  by  Jolin  Eadie,  D.D.,  LL.D.,  p.  97. 


CURES  OF  THE  DEAF  AND  DUMB.  I9I 

those  in  the  crowd  who  were  constantly  seeking  after  a 
sign,  and  who  allowed  the  external  miracle  to  eclipse  the 
better  and  more  glorious  miracle  of  grace  which  it  was 
the  chief  glory  and  happiness  of  Christ  to  perform  ;  or 
that  he  might  awaken  in  the  man  himself  a  more  confi- 
dent hope,  yea,  if  it  might  be,  a  most  assured  faith,  that 
he  was  to  be  healed.  Then  he  '"'■  put  his  fingers  into  his 
ears,  and  touched  his  tongue"  with  saliva,  ''  and  looking 
up  to  heaven  he  sighed,  and  saith  unto  him  Eph-phatlia, 
that  is,  be  opened."  The  purpose  of  all  this  is  hidden 
from  us,  but  perhaps  we  shall  not  err  if  we  suppose  that 
these  different  actions  of  Christ  were  designed  to 
strengthen  the  faith  of  the  deaf  man.  He  could  not  hear, 
therefore  if  he  were  to  be  encouraged  at  all,  it  had  to  be 
by  touch  ;  and  so  the  Saviour  touched  alike  his  ears  and 
his  tongue,  and  then,  for  the  sake  of  the  little  group  of 
friends  that  stood  by,  just  as  in  the  parallel  case,  at  the 
grave  of  Lazarus,  he  lifted  up  his  eyes  to  heaven,  and 
sighed, — perhaps  in  sorrow,  over  the  vast  multitude  of 
human  sufferers  who  would  have  to  sufi'er  on  without 
having  him  present  to  relieve  them  ;  or  perhaps  in  sup- 
plication to  his  father,  for,  as  one  has  profoundly  re- 
marked here,  *  ''  the  deepest  sympathy  with  man  springs 
out  of  the  loftiest  communion  with  God, — and  said, 
"  Eph-phatha,  be  opened." 

Observe,  here,  in  passing,  one  of  Mark's  peculiari- 
ties. He  describes  the  Saviour's  emotion,  and  gives  us 
the  very  word  in  the  Aramaic  vernacular  which  he  used. 
This  is  characteristic  of  the  second  Evangelist,  and  taken 
with  other  interesting  features  of  his  style,  stamps  his  nar- 
rative with  independent  individuality,  and  helps  to  refute 
the  foolish  theory  of  those  who  imagine  that  the  second 
gospel  is  little  better  than  an  abridgment  of  the  first. 

*  Morison  or  "  Mark,"  p.  203. 


192  THE  MIRACLES  OF  OUR  SAVIOUR. 

But  now,  let  us  note  the  perfection  of  the  miracle.  The 
man  from  that  moment  heard  distinctly  and  spoke  plainly. 
The  word  that  was  spoken,  was  spoken  by  Christ,  and 
therefore  it  was  a  word  of  power,  the  finger  which 
touched  was  the  finger  of  Christ,  and  therefore  there 
was  healing  in  the  thrill  of  its  contact  with  the  stammer- 
er's tongue.  Just  as  the  bringing  of  "vvire  into  touch  with 
wire  completes  the  circuit  and  transmits  the  electric  in- 
fluence to  its  goal,  where  it  is  made  to  do  its  work,  so 
the  union  between  the  applicant  and  the  Saviour,  where- 
of the  touch  was  the  symbol,  conveyed  the  healing 
energy  from  the  God-man  to  the  deaf  and  dumb,  and  all 
who  saw  the  result  Avere  beyond  measure  astonished, 
saying,  "  He  hath  done  all  things  well.  He  maketh  both 
the  deaf  to  hear  and  the  dumb  to  speak."  But  though 
the  man  who  was  healed,  and  those  who  were  beside  him 
were  thus  affected  toward  Christ  and  his  work,  they  were 
not  so  deeply  impressed  as  to  obey  implicitly  the,  com- 
mand that  tliey  should  tell  no  man,  for  '^  the  more  he 
charged  them,  the  more  a  great  deal  they  published  it." 
Thus  far  the  narrative  in  Mark. 

The  miracle  recorded  in  Matthew  ix.  32-34,  like  that 
which  we  have  just  been  considering,  is  a  cure  effected 
on  a  dumb  man ;  but  its  distinctive  peculiarity  is  that 
the  dumbness  was  the  effect  of  demoniacal  possession,  so 
that  when  the  demon  was  cast  out,  the  dumb  spake.  It 
was  not  the  result  of  any  local  physical  injury  or  disease, 
neither  was  it  congenital,  but  the  man  was  dumb  because 
he  was  possessed  by  a  demon.  This  statement  is  to  us 
conclusive  as  a  proof  that  demoniacal  possession  was  not 
an  ordinary  physical  disease.  There  was  that  in  this 
man's  case  which  showed  that  it  was  not  due  to  func- 
tional or  organic  disorder  ;  and  which  was  recognized  by 
onlookers    as    possession  by   a  demon.     Dumbness  was 


CURES  OF  THE  DEAF  AND  DUMB.  193 

not  connected  here,  so  far  as  we  know,  with  any  malady 
of  the  ear,  or  any  imperfection  of  the  organs  of  articula- 
tion ;  but  there  was  that  about  it,  which  differentiated  it 
as  a  case  of 'demoniacal  possession,  and  no  minute  diag- 
nosis was  needed  to  find  out  that  such  was  indeed  the  fact, 
for  it  was  patent  both  to  the  multitudes  and  to  the  Lord. 
The  conclusion  therefore  is  that  demoniacal  possession 
must  be  distinguishable  from  a  mere  physical  disease. 

But  mark  now  how  different  was  the  effect  produced 
upon  the  spectators  by  this  miracle  from  that  which  fol- 
lowed the  healing  of  tlie  deaf  man  in  Decapolis.  In  that 
case,  the  onlookers  were  all  of  one  mind  and  said,  "  He 
hath  done  all  things  well."  But  in  this,  while  some  said, 
^'  It  was  never  so  seen  in  Israel,"  others,  and  these  be- 
longing to  the  Pharisees,  regarded  the  miracle  with  ab- 
horrence and  exclaimed,  '■''  By  the  prince  of  the  demons 
casteth  he  out  demons." 

Now  observe  that  in  this  outcry  of  the  Pharisees,  we 
have  the  point  of  contact  between  this  narrative  in  Mat- 
thew ix.  32-34,  and  that  in  Matthew  xii.  22-32,  to 
which  I  proceed  to  call  your  attention.  The  poor  afflicted 
one  in  this  last  case  was  blind  and  dumb.  Nothing  is 
said  about  his  being  deaf,  and  therein  he  differed  from 
the  man  in  Decapolis,  although  Kitto  seems  to  think 
that  he  must  have  been  deaf  also.  Again,  this  poor  man 
was  blind,  and  so,  if  Kitto's  supposition  regarding  his 
deafness,  is  correct,  his  privation  must  have  been  as  great 
as  that  of  Laura  Bridgman,  whose  earthly  life  has  so 
recently  ceased.  But  the  blindness  is  here  the  peculiar 
feature,  for,  as  in  the  instance  of  the  man  referred  to  in 
Matthew  ix.  32,  the  physical  privations  here  are  traced 
to  demoniacal  possession  as  their  cause,  and  with  the 
casting  out  of  the  demon,  the  sense  of  sight  and  the 
power  of  speech  were  restored. 


194  THE  MIRACLES  OF  OUR  SAVIOUR. 

Still  farther,  in  this  last  instance,  as  in  the  former  re- 
corded by  Matthew,  the  effect  of  the  miracle  on  the  spec- 
tators was  twofold;  for  while  some  were  amazed  and  said, 
"  Is  this  the  Son  of  David  ?  "  the  Pharisees  said,  '■'•  This 
man  dotli  not  cast  out  demons,  but  by  Beelzebub,  the 
prince  of  the  demons,"  That  is  to  say,  he  is  in  lea<^ue  with 
Beelzebub  ;  he  is,  as  the  word  literally  means,  in  Beelze- 
bub, and  Beelzebub  is  in  him.  Beelzebul  Avas  the  name 
given  by  the  Ekronites  to  one  of  their  gods.  The  term 
literally  means  the  god  of  flies,  and  probably  commem- 
orates some  deliverance  from  a  plague  of  flies  which  in 
their  ignorance  they  traced  to  this  idol;  but,  in  their 
scorn  of  idolatry,  the  Hebrews  changed  the  name 
into  Beelzebub,  the  god  of  filth,  which  they  came 
afterwards  to  use  as  a  name  for  Satan  himself,  and  "  as 
thus  applied,"  to  use  the  words  of  Dr.  Morison,  "  it  is 
really,  when  the  idea  of  literary  sport  is  excluded,  not  a 
bad  name  "  for  him.  Now,  it  is  curious,  to  say  the  least 
of  it,  that  this  charge  should  have  been  brought  against 
Jesus  in  connection  mostly  with  the  cure  of  the  dumb, 
and  perhaps  Dr.  Kitto  has  given  the  explanation  of  that 
which  is  at  first  sight  so  remarkable.  He  says,*  "  It 
strikes  one  with  some  surprise  to  see  this  charge  specially 
associated  with  this  form  of  miracle.  In  the  former  case 
the  man  was  dumb ;  in  this,  dumb  and  blind.  Pondering 
on  this,  it  occurs  to  us  that,  as  is  usually  the  case,  the 
persons  were  not  only  dumb  but  deaf.  As  therefore  the 
person  could  not  physically  hear  with  his  o-wn  ears  the 
words  of  ejection  addressed  to  the  possessing  demon,  who 
used  and  acted  through  his  organs,  this  was  considered 
as  the  most  difiicult  and  incurable  species  of  possession, 
beyond  the  reach  or  pretension  of  the  popular  exorcists, 
who  therefore  declared  dispossession  to  be  in  such  cases 

*  Daily  Bible  Illustrations,  vol.   vi.  pp.  359,  360. 


CURES  OF  THE  DEAF  AND  DUMB.  195 

impossible,  save  through  some  diabolical  compact  or  in- 
fluence. This  interpretation  of  the  matter  is  confirmed 
by  the  fact  that  the  disciples,  during  our  Lord's  absence 
upon  the  Mount  of  Transfiguration,  attempted  in  vain  to 
cast  out  a  spirit  possessing  a  lad  who  had  been  deaf  and 
dumb  from  a  child.  And  when  they  asked  him  the  cause 
of  their  failure,  he  said,  primarily,  because  of  their  unbe- 
lief; but  he  added,  '•  Howbeit,  this  kind  goeth  not  out  but 
by  prayer  and  fasting.'  It  was  probably  their  precon- 
ceived sense  of  the  difficidty  of  the  case  which  prevented 
them  from  exercising  the  faith  requisite  to  efi'ect  the 
miracle." 

The  charge  of  the  Pharisees  was  thoroughly  met  and 
answered  by  the  Saviour  in  three  sufficient  arguments. 
The  first  was  founded  on  the  antagonistic  character  of 
Satan's  kingdom  to  his  own,  thus :  "  Every  kingdom  di- 
vided against  itself  is  brought  to  desolation,  and  every  city 
or  house  divided  against  itself  shall  not  stand,  and  if  Sa- 
tan cast  out  Satan,  he  is  divided  against  himself ;  how  then 
shall  his  kingdom  stand  f "  There  is  here,  therefore,  a 
recognition  of  the  kingdom  of  Satan  as  a  unit  held  to- 
gether by  the  opposition  of  its  head  and  its  members  to 
the  kingdom  of  God.  As  in  an  earthly  kingdom  there 
may  be  parties  opposed  to  each  other,  and  actuated  by 
selfishness  in  their  conduct  towards  each  other,  but  these 
are  unified  whenever  an  attack  is  made  on  the  kingdom 
as  a  whole  from  without;  so  in  the  kingdom  of  Satan 
there  are  discords  and  divisions  between  its  members 
among  themselves;  but  when  it  is  assailed  as  a  whole  king- 
dom, then  its  unity  is  displayed  by  all  its  parties  coalesc- 
ing for  its  defence  ;  or,  if  that  should  not  be  the  case,  it 
falls  an  easy  prey  to  its  adversary.  Now  the  casting  out 
of  demons  is  an  attack  on  Satan's  kingdom  as  a  whole,  and 
it  is  not  likely  that  Satan  himself  would  be  a  party  to  such 


196  THE  MIRACLES  OF  OUR  SAVIOUR. 

a  suicidal  policy,  for  the  end  of  it  must  be  his  utter 
downfall.  That  is  so  plain  as  to  be  indisputable.  Satan 
is  not  such  a  fool  as  to  contribute  in  that  way  to  his  own 
destruction. 

The  second  argument  is  of  the  sort  known  among  logi- 
cians as  the  argumentiim  ad  hominem:  "And  if  I  by 
Beelzebub  cast  out  demons,  by  whom  do  your  own  chil- 
dren cast  them  out  ?  "  As  if  he  had  said,  There  are  exor- 
cists among  youselves,  actuated  by  your  principles,  and 
marching  under  your  banners,  and  they  Iiavc  had  the 
reputation  of  success;  if,  therefore,  you  have  never  ac- 
cused them  of  being  in  league  with  Satan,  why  should 
you  bring  that  charge  against  me  ?  As  Dr.  Addison  Alex- 
ander has  said:  "It  is  certain,  both  from  the  Scriptures 
and  Josephus,  that  exorcism  was  a  common  practice 
among  the  Jews.  See  Acts  xix.  13,  where  itinerant  ex- 
orcists are  found  at  Ephesus,  the  seven  sons  of  a  high 
priest,  which  may  throw  some  light  upon  the  term  '  sons  ' 
(or  children)  in  the  passage  before  us.  It  is  of  little 
moment  whether  they  really  exercised  this  power  or  not. 
If  they  professed,  and  were  believed  to  do  so,  this  is  all 
that  is  required  to  give  force  to  the  argument  ad  homi- 
nemy  * 

But,  the  Saviour  proceeds ; — there  are  only  two 
kingdoms  in  the  spiritual  domain,  and,  therefore,  if  I  am 
not  in  league  with  Satan,  there  is  but  one  alternative,  and 
so  "  if  I  cast  out  demons  by  the  Spirit  of  God,  then  the 
Kingdom  of  God  is  come  unto  you."  Either  be  consistent 
and  charge  your  own  children  with  being  in  union  with 
Beelzebub,  or  else  withdraw  your  accusation  from  me, 
and  admit  tliat  the  kingdom  of  God  is  among  you. 

The  third  argument  is  one  from  the  reason  of  the  case. 
"  Or  else," — that  is,  as  if  he  had  said,  "  or  to  make  the 

*  Alexander  on  "  Matthew,"  in  loco. 


CURES  OF  THE  DEAF  AND  DUMB.  I97 

case  yet  plainer," — "  how  can  one  enter  into  a  strong  man's 
house  and  spoil  his  goods,  except  he  first  bind  the  strong 
man  ?  and  then  he  will  spoil  his  house."  As  much  as  to 
say — '•  When  you  see  one  with  spoils  that  had  belonged 
to  a  strong  man,  you  infer  that  he  has  bound  the  strong 
man,  and  then  taken  his  goods;  so  when  you  see  me  lead- 
ing captive  the  subordinates  of  Satan,  you  may  conclude 
that  I  have  bound  Satan  himself,  and  may  rightfully  dis- 
possess his  agents."  In  the  wilderness  of  temptation,  the 
Lord  had  vanquished  and  bound  the  prince  of  darkness, 
and  thereby  acquired  the  right  to  cast  out  demons.  So  par- 
ties were  polarized  by  himself.  A  man's  relation  to  the 
kingdoms  of  light  and  darkness  is  determined  by  his  re- 
lation to  Christ.  If  he  is  with  Christ,  he  is  in  the  king- 
dom of  light;  if  he  is  against  Christ,  he  is  in  the  kingdom 
of  Satan,  there  is  no  middle  ground.  ''  He  that  gather- 
eth  not  with  Christ,  scattereth  abroad."  These  are  apli- 
orismic  utterances,  determined  by  the  great  truth  that 
a  man's  relation  to  the  kingdom  is  fixed  by  his  relation 
to  the  king;  or,  in  other  words,  that  Christ  himself  is  the 
divider  of  the  kingdom  of  light  from  that  of  darkness.  We 
do  not  get  to  Christ  through  the  kingdom,  but  we  get  to  the 
kingdom  through  Christ,  and  in  that  is  the  principle  of  har- 
mony between  the  statement  made  by  the  Saviour  here, 
and  that  other  saying  of  his,  apparently  contradictory  to 
it  (Luke  ix.  50):  ^^  He  that  is  not  against  us  is  for  us," 
for  he  to  whom  that  refers  was  casting  out  demons  in 
Christ's  name,  was,  therefore,  in  the  great  conflict  between 
Christ  and  Satan,  on  the  side  of  Christ,  and  so  was  gather- 
ing with  him.  The  one  proverb  declares  that  no  neutral- 
ity is  possible  where  Christ  is  in  the  case;  the  other 
affirms  that  among  those  who  are  on  the  side  of  Christ, 
there  should  be  the  fullest  mutual  tolerance  in  all  minor 
matters  and  they  must  not  anathematize  each  other,  be- 


198  THE  MIRACLES  OF  OUR  SAVIOUR. 

cause  they  do  not  both  walk   together,  or  follow  in  each 
other's  fellowship. 

Here  our  exposition  might  properly  stop,  but  as  the 
warning  which  the  Lord  proceeds  to  give  concerning  the 
danger  in  which  those  Pharisees  stood  because  they 
ascribed  his  miracles  of  exorcism  to  his  being  in  league 
with  Satan,  contains,  or  rather  consists  of,  the  passage 
relating  to  what  has  been  styled  the  unpardonable  sin,  we 
may  never  have  a  better  opportunity  of  considering  that. 
I  cannot  hope  to  go  into  it  critically,  but  there  is  still 
time  for  a  brief  explanation  of  its  meaning.  Here  are 
the  words:  "  Wherefore  I  say  unto  you,  all  manner  of 
sin  and  blasphemy  shall  be  forgiven  unto  men,  but  the 
blasphemy  against  the  Holy  Ghost  shall  not  be  forgiven 
unto  men,  and  whosoever  speaketh  a  work  against  the 
Son  of  Man,  it  shall  be  forgiven  him,  but  whosoever 
speaketh  against  the  Holy  Ghost,  it  shall  not  be  forgiven 
him,  neither  in  this  world,  neither  in  the  world  to  come." 
There  is  thus  a  gracious  assertion  that  any  sin  will  be 
forgiven  to  the  man  who  penitently  and  believingly  comes 
to  God  by  Jesus  Christ,  while  there  is  a  distinction 
drawn  between  blasphemy  against  the  Son  of  Man  and 
blasphemy  against  the  Holy  Ghost.  Now  what  particu- 
larly do  these  phrases  mean  ?  Blasphemy  against  the 
Son  of  Man  is  the  rejection  of  Jesus  Christ,  as  he  then 
was,  as  it  were,  in  disguise  before  them,  and  before  the 
revelation  of  his  glory  through  his  resurrection  from  the 
dead,  his  ascension  into  heaven,  and  his  bestowment  of  the 
Holy  Spirit — contemptuous  treatment  of  Christ  in  igno- 
rance of  who  he  was,  and  what  he  had  come  to  do  for 
men.  Blasphemy  against  the  Holy  Ghost  again  denotes 
a  defiant  and  persistent  rejection  of  Christ,  after  the  Holy 
Spirit  has  approved  him,  to  the  conviction  of  our  own  in- 
tellects as  truly  divine.     The  one,  therefore,  is  a  sin  of 


CURES  OF  THE  DEAF  AND  DUMB.  199 

ignorance,  the  other  a  sin  of  presumptuous  and  persistent 
defiance,  not  only  against  knowledge,  but  also  against 
the  conviction  produced  in  the  mind  of  the  individual  by 
the  Holy  Spirit,  that  Jesus  is  the  Christ,  the  Son  of  God. 
And  by  using  these  words  at  this  time,  the  Lord  vir- 
tually says  to  these  Pharisees,  "  Beware  how  you  go 
further  in  the  course  on  which  you  have  entered.  So 
long  as  you  reject  me  in  ignorance  of  my  real  position, 
you  may  be  forgiven  if  you  repent,  but  if  you  persevere  in 
your  rejection  after  you  have  come  to  the  actual  convic- 
tion that  I  am  indeed  the  Son  of  God,  you  may  commit 
that  awful  sin  for  which  there  is  no  forgiveness," 

This  explanation  is  in  harmony  with  the  other  por- 
tions of  Scripture  which  refer  to  the  subject,  as  well  as 
with  the  argument  of  the  Saviour  in  the  passage  before 
us.  The  Lord  Jesus,  as  he  was  being  nailed  to  the  cross, 
said,  "  Father,  forgive  them,  for  they  know  not  what  they 
do."  Peter,  in  persuading  the  people  to  repentance,  said 
in  his  sermon  after  the  cure  of  the  lame  man,  *^And  now, 
brethren,  I  wot  that  in  ignorance  ye  did  it,  as  did  also 
your  rulers."  Paul  also  says  to  Timothy,  "  but  I  ob- 
tained mercy,  because  I  did  it  ignorantly  in  unbelief." 
While,  on  the  other  hand,  in  his  address  to  Simon  Magus, 
Peter  said,  "  Repent  of  this  thy  wickedness  and  pray 
God,  if  perhaps  the  thought  of  thine  heart  may  be  for- 
given thee.''  To  a  similar  effect  are  the  words  of  the 
author  of  the  Epistle  to  the  Hebrews  in  chapter  vi.  4-6, 
and  chapter  x.  26.  From  all  which  it  appears  that  the 
blasphemy  against  the  Holy  Ghost  is  the  persistent  refusal 
of  the  heart  to  submit  itself  to  Christ,  even  although  the 
intellect  is  convinced  that  the  claims  of  Jesus  to  such  sub- 
mission are  fully  authenticated. 

But  even  so,  the  impossibility  of  forgiveness  is  not 
grounded  in  any  imperfection  of  the  work  of  Christj  for 


200  THE  MIRACLES  OF  OUR  SA  VIOUR. 

his  blood  cleanseth  from  all  sin  ;  but  in  the  perverseness 
of  the  individual  which  will  not  allow  him  to  apply  in 
penitence  for  forgiveness.  Judas  might  still  have  been 
saved  after  his  treachery,  so  far  as  the  sufficiency  of  the 
work  of  Clirist  in  redemption  was  concerned  ;  but  he 
would  not,  and  did  not  come  repentingly  to  ask  forgive- 
ness of  his  sin,  and  therefore  he  went  "  to  his  own  place  "  ; 
or,  borrowing  a  phrase  from  the  passage  in  the  Epistle  to 
the  Hebrews  to  which  I  have  just  referred,  we  may  say 
that  the  impossibility  is  in  their  repentance  and  not  in 
any  lack  of  sufficiency  in  the  atonement  of  Christ. 

Your  time,  however,  forbids  me  to  enlarge.  I  stay 
only  a  moment  or  two  longer,  to  draw  attention  to  one 
inference  from  this  whole  subject,  namely,  that  the 
effect  of  a  miracle  or  of  the  testimony  in  behalf  of  a  mira- 
cle, on  a  spectator  or  inquirer,  will  depend  on  the  creed 
or  disposition  of  the  spectator  or  of  the  student.  If  the 
onlooker  already  believes  in  God,  the  miracle  will  con- 
firm that  belief,  and  be  to  him  a  sign  that  God  is  about 
to  reveal  something  more  to  him.  But  if  he  does 
not  believe  in  God,  a  miracle  will  not  convince  him 
of  the  existence  of  God.  Bacon  has  truly  alleged 
that  God  does  not  work  miracles  to  convince  athe- 
ism, because  his  ordinary  works  convince  it.  If  a  man  is 
not  convinced  by  the  works  of  creation,  or  what  is  loosely 
called  the  world  of  nature,  that  there  is  a  God,  a  miracle 
will  not  convince  him,  and  it  is  on  the  same  principle 
that  Abraham  said  to  the  rich  man  in  the  j)arable,  "  If 
they  believe  not  Moses  and  tlie  prophets,  neither  will 
they  be  persuaded  though  one  went  unto  them  from  the 
dead."  These  Pharisees,  though  they  could  not  deny  the 
miracles  wrought  by  Jesus,  were  not  led  by  them  to  re- 
ceive Christ,  because  in  their  secret  hearts  they  were 
determined  to  oppose  him.     They  would  rather  ascribe 


CUFES  OF  THE  DEAF  AND  DUMB.  201 

his  wonderful  works — no  matter  how  inconsistently — to 
Satan,  than  regard  them  as  the  seals  that  witnessed  to  his 
claims  to  be  received  as  one  who  had  come  from  God, 
It  is  sometimes  said  by  those  who  have  not  yet  submit- 
ted themselves  to  Christ  as  the  Saviour  and  sovereign  of 
their  souls,  that  if  they  had  lived  in  his  day,  and  seen  his 
works,  they  would  not  have  rejected  him.  But  that  is 
all  a  delusion.  If  they  are  rejecting  hira  now,  they 
would  have  rejected  him  then  ;  nay,  inasmuch  as  now  the 
events  of  eighteen  hundred  years  of  history  have  greatly 
enriched  the  proofs  of  the  deity  and  Messiahship  of 
Jesus,  the  guilt  of  rejecting  him  is  greater  now  than  it 
was  in  the  case  of  those  Pharisees.  They  who  are  now 
rejecting  him  are  therefore  nearer  to  the  commission  of 
this  blasphemy  against  the  Holy  Spirit  than  those  were 
to  whom  the  warning  regarding  it  was  originally  ad- 
dressed. That  is  an  awfully  solemn  thought,  and  I  leave 
it  to  be  silently  pondered  by  you  in  your  retirement. 
Do  not  trifle  with  such  a  danger,  and  as  the  best  safe- 
guard against  it,  let  me  urge'you,  while  it  is  called  to-day, 
to  repent  and  harden  not  your  hearts. 


XIV. 

THE  STILLING  OF  THE  TEMPEST. 
Mark  ir.  35-^7. 

By  the  phrase,  "  the  same  day,"  Mark  fixes  the  pre- 
cise time  when  the  miracle,  now  to  be  considered  by  us, 
Avas  performed  by  Jesus.  It  was  in  the  evening,  or,  more 
specifically,  in  our  western  mode  of  speech,  the  latter  part 
of  the  afternoon,  of  the  day  on  which  the  Lord  had  spoken 
from  the  boat  of  one  of  his  disciples,  the  parable  of  the 
sower  and  those  others  which  are  associated  with  it,  in 
the  thirteenth  chapter  of  Matthew's  gospel,  that  he  and 
his  followers  set  out  from  the  neighborhood  of  Capernamn 
to  cross  the  Lake  of  Galilee  to  its  eastern  shore.  The 
other  evangelists,  Matthew  and  Luke,  connect  this  epi- 
sode in  the  life  of  our  Lord  with  quite  difterent  incidents 
than  those  specified  by  ]\Iark.  Thus  Matthew  places 
immediately  before  it,*  the  account  of  the  different  treat- 
ment given  by  the  Saviour  to  the  three  men  who  came 
to  him  eagerly  professing  their  determination  to  follow 
him  ;  and  Luke  f  introduces  it  just  after  the  remarkable 
words  occasioned  by  the  coming  of  his  nearest  earthly 
relatives  to  see  him :  "  My  mother  and  my  brethren 
are  these,  which  hear  the  word  of  God  and  do  it."  But 
there  is  no  real   discrepancy,  for  it  is  well  known  that 

*  Matthew  viii.  19-26.  f  Luke  viii.  20-26. 

202 


THE  STILLING  OF  THE  TEMPEST.  203 

Matthew  and  Luke  do  not  relate  the  incidents  of  our 
Lord's  life  in  chronological  order,  but  give  them  in 
groups,  according  to  an  arrangement  of  their  own,  and 
so  when  Mark  specifies  a  precise  date,  he  does  so,  not 
in  opposition  to  them,  hut  because,  for  a  reason  peculiar 
to  himself,  he  felt  it  needful  to  indicate  the  exact  time  to 
which  this  part  of  the  narrative  is  to  be  referred.  And 
what  that  reason  was  in  this  instance  it  is  not  difficult  to 
discover.  He  desired  to  suggest  an  explanation  of  the 
fact  that  Jesus  fell  into  such  a  sound  sleep  in  such  singular 
circumstances.  You  observe  that  the  proposal  to  cross  the 
lake  emanated  from  him,  and  that  after  thej  had  sent  away 
the  multitude,  the  disciples  took  him,  '■''  even  as  he  was," 
in  the  boat.  "  Even  as  he  was,"  without  making  any 
preparation,  and.  that  they  might  bear  him  away  as 
speedily  as  possible  from  the  exciting  and  fatiguing  work 
in  which  he  had  been  engaged.  We  have  a  parallel  to 
this  manner  of  speech  in  the  statement  made  by  John 
when  he  says,  "  Jesus,  being  wearied  with  his  journey, 
sat  thus  on  the  well."  It  was  not  only  when  a  miracle 
was  wrought  by  him  that  ^^  virtue  went  out  of  him." 
His  strength  was  exhausted  by  his  teaching  and  preach- 
ing as  well,  and  seeing  his  exhaustion,  his  followers  made 
haste  to  get  him  away,  that  he  might  have  a  season  of 
repose,  and  be  free  from  the  interruptions  and  distrac- 
tions that  were  inevitable,  when  the  multitude  was  near. 
So  after  the  people  had  been  dispersed  on  the  shore,  and 
with  only  a  small  following  of  little  boats,  whose  owners 
still  desired  to  be  near  him,  they  set  out  at  once  for  the 
other  side ;  while,  that  he  might  obtain  the  rest  he 
needed,  their  Master  went  to  the  stern  of  the  skiff,  and 
threw  himself  back  upon  the  cushion  which  was  a  usual 
part  of  the  furnishing  of  such  tiny  craft,  and  fell  fast 
asleep. 


204  THE  MIRACLES  OF  OUR  SAVIOUR. 

But  they  had  not  gone  far  when  a  fearful  storm  arose. 
Every  one  at  all  familiar  with  boating  on  lakes  surround- 
ed by  mountains  knows  how  rapidly  such  squalls  will 
rise  on  them.  Some  years  ago,  while  descending  the 
Brunig  Pass  in  Switzerland  to  the  Lake  of  Brientz,  I  had 
a  striking  illustration  of  this.  As  we  came  down  that 
splendid  road,  the  day  was  delightful,  the  very  perfection 
of  smnmer  beauty,  and  the  lake  lay  without  a  ripple  on 
its  surface  at  our  feet,  a  perfect  mirror  of  the  sky.  But 
within  a  very  few  minutes,  not  more  than  ten  or  fifteen, 
and  before  we  had  time  to  run  for  shelter  into  the  nearest 
house,  a  terrible  storm  arose.  Immediately  the  waters 
were  chiu'ned  into  foam.  Great  waves  in  which  no  little 
boat,  unless  very  skdfully  managed,  could  have  lived, 
came  tumbling  in  upon  the  shore,  and  the  whole  aspect 
of  the  scene  was  clianged,  while  overhead  the  lightning 
flashed  out  vividly,  and  the  reverberations  of  the  thunder 
rolled  from  peak  to  peak  among  the  surromiding  Alps. 
But  the  Lake  of  Galilee  is  peculiarly  liable  to  be  visited 
by  such  sudden  storms,  for,  as  Dr.  W.  M.  Thomson  says, 
"  We  must  remember  that  it  lies  low — six  hundred  and 
eighty  feet  below  the  sea ;  that  the  mountainous  plateau 
of  the  Jaulan  rises  to  a  considerable  height,  spreading 
backward  to  the  wilds  of  the  Hauran,  and  upward  to 
snowy  Lebanon ;  that  the  water-courses  have  worn  or 
washed  out  profound  ravines  and  wild  gorges,  converging 
to  the  head  of  this  lake,  and  that  these  act  like  great  fun- 
nels to  draw  down  the  cold  winds    from  the  mountains."* 

The  storm  in  the  case  before  us  was  so  violent  that  the 
waves  broke  over  the  boat,  so  that  it  began  to  fill,  and 
even  the  fishermen,  skilful  as  they  were  in  all  matters  per- 
taining to  the  management  of  their  boat,  and  accustomed 
as  they  were  to  the  navigation  of  the  lake,  were  seri- 

*  "  Central  Palestine  and  Phoenicia,"  p.  351. 


THE  STILLING  OF  THE  TEMPEST.  205 

ously  alarmed.  But  their  Master  remained  asleep  until, 
in  an  agony  of  earnestness,  not  unmingled  with  disap- 
pointed surprise,  they  roused  him  with  the  cry,  '■'■  Mas- 
ter, carest  thou  not  that  we  perish  %  "  Then,  with  the 
composure  of  Deity,  ^^  he  arose  and  rebuked  the  wind,  and 
said  unto  the  sea.  Peace,  be  still.  And  the  wind  ceased 
and  thre  was  a  great  calm.''  Now  here  was  a  clear 
miracle.  Usually  after  a  storm  like  that  which  is  de- 
scribed in  these  verses,  the  swell  on  the  water  remains 
for  a  considerable  time  after  the  wind  has  died  down,  but 
here  the  lake  became  calm  at  once,  or,  in  the  words  of 
the  old  Scottish  metrical  version  of  the  one  hundred  and 
seventh  Psalm  we  may  say  : 

"The  storm  is  cbauged  into  a  calm 
At  liis  command  and  will ; 
So  that  the  waves  which  raged  before 
Now  quiet  are  and  still." 

Then,  having  removed  the  cause  of  the  alarm  of  his  fol- 
lowers, he  began  to  deal  with  themselves,  and  said, 
"  Why  are  you  so  afraid  %  have  ye  not  yet  faith  ?  "  for 
so  the  latter  clause  is  more  accurately  rendered  in  the 
Revised  Version.  As  if  he  had  said,  ^^  After  all  you 
have  seen  of  me  and  heard  from  me,  is  it  possible  that 
you  have  not  yet  such  faith  as  to  give  you  the  assurance 
that  you  are  always  safe  when  I  am  with  you."  It  was 
only  arrogance  in  the  great  Roman,  when,  to  calm  the 
fears  of  the  rowers  when  he  was  caught  in  a  storm,  he 
said,  '^  You  carry  Caesar  and  his  fortunes,"  for  the  waves 
would  not  go  down  at  his  bidding,  any  more  than  they 
would  roll  back  when  Canute  gave  command.  But  there 
was  no  boasting  in  the  words  of  Jesus  here,  for  he  had 
already  stilled  the  tempest,  and  besides,  he  had  a  right 
to  expect  that  those  who  had  seen  his  power  over  the 


206  THE  MIRACLES  OF  OUR  SAVIOUR. 

diseases  of  men,  would  have  had  confidence  that  he  could 
also  rule  the  elements  of  Nature,  and  as  the  conviction 
that  this  was  indeed  the  case  grew  strong  within  them, 
the  disciples  were  filled  with  reverence  and  awe,  and 
said,  *'  What  manner  of  man  is  this  that  even  the  wind 
and  the  sea  obey  him  %  " 

Turning  now  from  the  exposition  of  the  verses,  let 
us  see  what  we  may  learn  from  the  narrative  as  a  whole. 
And,  in  the  first  place,  let  us  take  note  that  we  have  here 
an  incidental  confirmation  of  the  great  truth  that  the 
Lord  Jesus  Christ  is  both  really  human  and  truly  divine. 
He  was  asleep — there  is  his  humanity  ;  for  of  God  it  is 
said,  "  Behold,  he  that  keepeth  Israel  shall  neither  slum- 
ber nor  sleep."  He  commanded  the  winds  into  silence, 
and  the  waves  into  peace — there  is  Deity;  for  to  God 
alone  can  it  be  said,  "  Thou  rulest  the  raging  of  the  sea  ; 
when  the  waves  thereof  arise,  thou  stillest  them."  Thus 
side  by  side  in  this  narrative  we  find  the  manifestation 
of  each  of  the  two  natures  that  are  united  in  his  won- 
drous personality.  And  it  is  somewhat  remarkable  that 
this  is  characteristic  of  the  gospel  histories  as  a  whole. 
Wherever  in  them  you  have  a  remarkable  evidence  of 
his  divinity,  you  will  find  not  far  oflf  as  striking  a  confir- 
mation of  his  humanity,  and  vice  versa.  Thus  you  enter 
the  stable  of  Bethlehem  ;  you  see  a  babe  slumbering  on 
its  mother's  lap;  you  mark  her  eye  beaming  with  maternal 
pride,  and  you  say,  "  this  is  the  child  of  Mary."  Anon, 
a  company  of  shepherds  enter,  and  they  tell  that  while 
they  Avere  watching  over  their  flocks  by  night,  the  glory 
of  the  Lord  shone  romid  about  them,  and  an  angel  came 
to  them  to  tell  them  of  this  infant's  birth,  and  scarcely 
have  they  finished  their  description  of  the  anthem  sung 
by  a  company  of  the  heavenly  host,  when  Magi  from  the 


THE  STILLING  OF  THE  TEMPEST.  207 

far  East  appear,  alleging  that  they  had  been  guided 
thither  by  a  star,  and  worship  the  child  with  offer- 
ings of  gold  and  frankincense  and  myrrh,  so  that  in 
amazement  you  ask,  what  manner  of  child  is  this  to  whose 
manger-cradle  men  thus  supernaturally  guided  have  been 
led  %  You  stand  on  Jordan's  bank  and  mingle  with  the 
thousands  who  have  come  to  hear  the  words  and  submit 
to  the  baptism  of  John.  You  behold  one  go  down  to  the 
water  to  be  baptized,  but  you  think  little  of  it,  for  he 
differs  apparently  in  nothing  from  those  by  whom  he  is 
surrounded,  but  lo  !  as  he  comes  up  from  the  water,  the 
heavens  are  opened  unto  him,  and  the  Spirit  of  God  de- 
scends like  a  dove  and  lights  upon  him,  while  from  the 
excellent  glory  comes  a  voice,  "  This  is  my  beloved  Son 
in  whom  I  am  pleased."  And  again  you  say  in  subdued 
and  solemn  awe,  what  manner  of  man  is  this  to  whom  this 
divine  endorsement  has  been  given  ?  You  accompany  him 
to  the  grave  of  Lazarus  ;  you  see  the  tears  trickle  down 
his  cheeks,  and  you  know  he  is  a  man,  for  neither  Deity 
nor  angel  weeps  •,  but  soon  you  behold  Lazarus  come 
forth  from  his  sepulchre  in  answer  to  his  word  of  power, 
and  once  more  you  ask  in  wonder,  now  verging  on  adora- 
tion, '^  What  manner  of  man  is  this  %  "  You  follow  him 
to  the  cross  ;  you  see  his  back  lacerated  with  the  scourge, 
and  his  brow  bleeding  from  the  pressure  of  the  crown  of 
thorns  ;  you  hear  the  words,  "  It  is  finished  "  and  see 
the  pale  cast  of  death  settle  on  his  countenance,  and  from 
his  very  death  it  is  manifest  that  he  was  a  man.  But  on 
the  third  day  after,  you  meet  him  in  the  upper  room  at 
evening,  with  his  followers,  risen  from  the  grave,  and 
like  them  you  fall   at  his   feet  and  worship   him. 

Now  what  shall  we  make  of  this  wondrous  "  dualism," 
as  I  may  call  it,  in  the  sacred  narratives?  The  question 
is  akin  to  that  proposed  by  Christ  himself  unto  his  adver- 


208  THE  MIRACLES  OF  OUR  SAVIOUR. 

s.irics  concerning  the  Messiah,  "If  David  in  Spirit  call 
him  Lord,  how  is  he  his  Son  %  "  We  must  either  reject 
both  presentations  or  accept  both.  But  we  cannot  reject 
both  without  doing  violence  to  all  the  laws  of  evidence 
whereby  the  genuineness  and  authenticity  of  these  gos- 
pels are  established.  We  must  therefore  accept  both, 
and  we  find  the  harmonizing  element  in  the  great 
mystery  of  the  incarnation.  "  The  Word,"  who  was  God, 
"  became  flesh  and  dwelt  among  us."  How  he  did  so  is 
and  ever  will  be  inscrutable  to  our  finite  minds.  But 
when  we  accept  that  incarnation,  it  makes  all  other 
mysteries  of  redemption  plain.  It  lightens  the  law,  amd 
illuminates  the  prophets  of  the  Old  Testament.  It  takes 
away  all  difficulty  from  the  question  of  the  miracles  of 
the  New  Testament,  for  what  is  supernatural  to  us  is 
perfectly  natural  to  God.  It  shows  us  how  the  death  of 
such  an  one  can  make  atonement  for  the  sins  of  men. 
And  it  is  the  only  sufficient  explanation  of  the  fact,  that 
wherever  it  has  been  proclaimed  and  believed,  the  story 
of  the  cross  and  resurrection  of  Jesus  has  revolutionized 
individual  character,  domestic  life,  social  morality,  and 
national  institutions.  So  with  all  these  facts  before  us, 
we  rest  in  the  doctrine  which  wise  men  have  distilled 
from  the  inductive  examination  of  this  book,  namely, 
that  the  Lord  Jesus  Christ,  "  being  the  eternal  Son  of 
God,  became  man,  and  so  was,  and  continueth  to  be,  God 
and  man  in  two  distinct  natures,  and  one  person  for- 
ever." 

But  we  may  learn,  as  a  subordinate  lesson  from  this 
narrative,  that  the  disciples  of  Christ  are  not  exempt 
from  trial.  They  have  afflictions,  like  other  men,  and 
besides  these  they  have  some  that  come  upon  them  just  be- 
cause they  are  followers  of  Jesus.  Of  the  first  sort  are 
sickness,  poverty,  bereavement,  death.     These  are  just 


THE  STILLING  OF  THE  TEMPEST.  209 

as  likely,  and  some  of  them  just  as  surely,  to  come  on  the 
Christian  as  on  other  men,  and  they  may  come  with  all 
the  suddenness  of  this  squall  upon  the  lake,  so  that  almost 
before  he  is  aware,  he  may  be  all  but  swamped.  Of  the 
the  other  sort  are  temptations  to  be  unfaithful  to  the  Lord, 
persecutions  for  adherence  to  the  Lord,  the  assaults  of 
evil  men,  and  the  like.  Now  regarding  both  of  these 
classes  of  trials,  we  may  say  that  they  do  not  necessarily 
imply  that  the  Saviour  is  not  with  us.  He  was  here  with 
the  disciples  In  the  boat,  and  he  may  be  just  as  really 
with  us.  We  need  not,  therefore,  add  to  the  severity  of 
our  trial  by  upbraiding  ourselves  with  grieving  away 
from  us  the  Saviour  to  whom  we  owe  our  all.  We  may 
have  done  that,  but  our  affliction  is  not  an  infallible 
proof  that  we  have.  It  is  just  as  possible  that  the  Lord 
is  with  us,  waiting  his  own  time  to  interpose  for  our  re- 
lief, as  he  was  in  the  case  before  us,  for  although  his 
humanity  was  asleep,  his  divinity,  as  Calvin  reminds  us, 
was  awake,  and  we  may  be  sure  that  he  would  never 
have  let  them  go  to  the  bottom. 

Now  if  it  be  asked  vrhy,  though  he  be  really  A^dth  us, 
he  should  thus  wait  before  rising  to  our  help  in  time  of 
storm,  we  may  not  be  able  fully  to  answer,  but  we  can  see 
plainly  two  reasons  suggested  by  this  narrative  ;  the  first 
is,  that  he  delays  in  order  that  we  may  apply  to  him  in 
prayer  for  deliverance.  On  the  day  of  his  resurrection, 
when  he  reached  Emmaus,  in  the  company  of  the  two  dis- 
ciples, we  are  told  that  "  he  made  as  though  he  would 
have  gone  further,"  apparently  just  that  they  might  be 
brought  to  "  constrain  him  to  abide  with  them."  So  here 
he  tarried  till  they  came  and  said  to  him,  "  Master,  Mas- 
ter, we  perish."  Then,  as  another  reason  for  his  delay, 
we  find  the  fact,  that  this  was  a  part  of  his  training  of 
his  disciples    for  their  future  life-work.     Knowing  that 


210  THE  MIRACLES  OF  OUR  SA  VIOUR. 

when  he  had  left  the  earth,  and  was  no  more  visibly  pres- 
ent with  them,  they  would  be  attacked  by  manifold  storms, 
he  desired  to  prepare  them  for  meeting  these,  by  leaving 
them  to  themselves  for  a  time  here,  and  suggesting  to 
them,  that,  seen  or  unseen,  he  was  always  in  the  boat  along 
with  them.  Thereby  also  he  gave  them  the  assurance 
that  he  would  bring  them  at  last  into  the  calm  and  quiet 
haven  of  heaven.  Those  who  are  to  do  great  things  for 
Christ,  are  prepared  for  the  doing  of  them  by  special  and 
peculiar  training.  Thus  they  learn  that  Jesus  is  not  far 
from  them,  though  the  storm  is  beating  upon  them,  but 
is  indeed  "  a  present  help,"  and  that  he  is  especially  near 
to  all  that  call  upon  him  in  truth. 

Finally,  let  me  remind  you,  as  suggested  by  this  nar- 
rative, that  Christ  never  found  fault  with  his  disciples  for 
trusting  him,  but  always  for  their  lack  of  faith  in  him, 
and  their  consequent  fear.  He  loves  to  be  trusted.  You 
cannot  trust  his  word  too  much.  There  is  indeed  such  a 
thing  as  presumption,  that  is,  the  going  beyond  what  his 
word  and  promises  warrant.  But  we  cannot  put  too 
much  confidence  in  his  word  and  promises.  Our  fears 
all  spring  from  lack  of  faith.  Trust  him,  therefore,  for 
in  him  is  everlasting  strength,  and  he  is  faithful  who 
hath  promised. 

And  O  !  sinner,  when  you  are  in  the  agony  of  convic- 
tion, with  your  sins  staring  you  in  the  face,  and  calling 
for  divine  and  eternal  pimishment  on  you,  here  is  a 
prayer  for  you,  short,  comprehensive,  easily  remembered 
and  easily  offered:  "  Lord,  save  me  ;  I  perish."  Cry  to 
him,  trust  in  him,  and  he  will  give  you  forgiveness.  He 
will  renew  your  hearts.  He  will  say  to  your  storm- 
heaved  spirits,  "  Peace,  be  still,"  and  immediately  there 
will  be  a  calm,  so  that  you  will  be  constrained  to  say, 
"  What  a  word  is  this,  for  with  authority  he  commands 


THE  STILLING  OF  THE  TEMPEST  211 

even  the  heavings  of  my  troubled  heart,  and  they  obey 
him." 

"  O  Jesus,  once  rocked  ou  the  breast  of  the  billow, 
Aroused  by  the  shriek  of  despair  from  the  pillow; 
Now  seated  iu  glory,  the  poor  sinner  cherish 
Who  cries  in  his  anguish.  Save,  Lord,  or  we  perish. 

"And  O,  when  the  whirlwind  of  passion  is  raging. 
When  sin  in  our  hearts  his  wild  warfare  is  waging, 
Then  send  down  thy  grace  thy  redeemed  to  cherish, 
Rebuke  the  destroyer.    Save,  Lord,  or  we  perish." 


XV. 

THE  HEALING  OF  THE  GADARENE  DEMONIAC. 
Matt.  via.  28-S4..     Mark  v.  ^-20.    Z^uke  riii.   26-39, 

After  commanding  the  storm  into  a  calm,  as  sot  forth 
in  our  last  discourse,  our  Lord  landed  with  his  disciples 
on  the  eastern  shore  of  the  Sea  of  Galilee,  in  a  locality 
which  is  called  by  Mark  and  Luke  "  the  country  of  the 
Gadarenes,"  and  by  Matthew  that  of  the  Gergesenes,  or, 
as  the  Revisers  have  it,  Gerasenes.  Gadara  was  a  city 
of  some  importance,  about  six  miles  southeast  of  the 
Lake  of  Tiberias,  and  gave  its  name  to  the  district  in 
which  it  was  situated ;  but  that  could  not  be  the  place 
of  the  miracle  which  we  are  now  to  consider,  because  it 
is  too  far  from  the  lake  for  the  herd  of  swine  to  run  into  it 
precipitately  in  one  short  spurt.  The  country  of  the 
Gerasenes  has  been  described  by  Plumtre  as  the  district 
around  Gerasa,  which  was  a  city  of  Gilead,  twenty  miles 
east  of  the  Jordan,  spoken  of  sometimes  as  belonging  to 
Coele- Syria,  and  sometimes  as  belonging  to  Arabia.  But 
that  was  even  farther  from  the  lake  than  Gadara.  So, 
as  in  all  similar  cases,  men  who  are  eager  to  find  dis- 
crepancies in  the  gospel  narratives  have  made  much  of 
this  apparent  contradiction.  But  Dr.  Wm.  M.  Thomson 
has  cleared  up  the  difficulty;  Here  are  his  Avords  :  ''  On 
the  south  bank  "  (of  the  Wady-es-Semak)  "and  near  the 

212 


THE  HEALING  OF  THE  GADARENE  DEMONIAC.     213 

aliore  of  the  lake,  is  the  site  of  a  ruined  town,  in  which  I 
was  greatly  interested,  when  first  I  discovered  it,  after  a 
long  ride  from  Banias  over  the  mountainous  region  east 
of  the  lake.  By  a  steep  descent  from  the  lofty  plateau 
of  the  Jaulan  I  came  down  to  the  shore  at  that  place,  and 
my  Bedawin  guide  told  me  that  the  name  of  that  prostrate 
town  was  Gersa.  ...  It  was  a  small  place.  .  .  . 
but  the  walls  can  be  traced  all  round,  and  the  suburbs 
seem  to  have  been  considerable.  I  identify  these  ruins 
with  the  site  of  Gergesa,  where  our  Lord  healed  two 
men  possessed  with  devils,  and  suffered  those  malignant 
spirits  to  enter  into  the  herd  of  swine.  .  .  .  The 
city  was  close  to  the  shore  and  there  we  should  find  it. 
In  Gersa  we  have  a  position  which  fulfils  the  require- 
ments of  the  narrative,  and  with  a  name  so  near  that  in 
Matthew  as  to  be  in  itself  a  strong  corroboration  of  the 
identification.  The  site  is  within  a  few  rods  of  the 
shore,  and  a  mountain  rises  directly  above  it,  in  which 
are  ancient  tombs,  out  of  some  one  of  which  the  man 
possessed  of  the  devils  may  have  issued  to  meet  Jesus. 
The  lake  is  so  near  the  base  of  the  mountain  that  a  herd 
of  swine  feeding  above  it,  seized  with  a  sudden  panic, 
would  rush  madly  down  the  declivity,  those  behind 
tumbling  over  and  thrusting  forward  those  before,  and 
as  there  is  not  space  to  recover  on  the  narrow  plain  be- 
tween the  base  of  the  mountain  and  the  lake,  they  would 
crowd  headlong  into  the  water  and  perish."  *  He  tells 
us,  also,  that  there  is  no  other  place  on  the  eastern  shore 
that  would  satisfy  the  conditions  of  the  narrative  in  these 
respects ;  while,  again,  Capernaum  is  in  full  view,  a 
little  to  the  north  on  the  opposite  shore,  and  Galilee  is 
immediately  in  front,  or  "  over  against  it,"  as  Luke  says 
it  was.     He  accounts  for  the  use  of  the  phrase  "  country 

*  "Central  Palestine  and  Phoenicia,"  by  Wm.  M.  Thomson,  353-355. 


214  THE  MIRACLES  OF  OUR  SAVIOUR. 

of  the  Gadarcnes,"  by  Mark  and  Luke,  by  saying  that 
they  were  strangers  to  this  locality,  and  probably  in- 
tended to  point  out  to  their  distant  Greek  and  Roman 
readers  the  vicinity  of  the  place  where  the  miracle 
was  wi'ought ;  while  Matthew,  who,  as  an  inhabitant  of 
Capernaum,  must  have  known  the  locality  well,  gives  its 
specific  name. 

Another  difficidty  in  the  narrative  arises  from  the  fact 
that  Matthew  speaks  of  the  presence  of  two  demoniacs, 
whereas  Mark  and  Luke  mention  only  one,  just  as 
Matthew  speaks  of  two  blind  men  at  Jericho,  while  the 
other  two  refer  only  to  Bartimseus.  But  this  is  hardly  a 
contradiction,  and  the  explanation  may  perhaps  be,  that 
only  one  of  the  two  came  into  prominence,  and  that 
therefore  the  other  is  not  mentioned. 

Directly  on  landing  from  the  boat,  the  Lord  was  met 
by  a  man  with  an  unclean  spirit,  who  came  to  him  out  of 
one  of  the  tombs  in  the  side  of  the  hill ;  and  as  this  is, 
perhaps,  the  most  remarkable  instance  of  demonaical  pos- 
session referred  to  in  Scriptiu'e,  it  may  be  well,  once  for 
all,  to  devote  some  little  time  to  the  consideration  of  that 
malady.  It  is  not  to  be  concealed  that  the  subject  is  be- 
set with  difficultis,  and  that  various  opinions  have  been 
expressed  regarding  it.  Some  have  maintained  that  the 
cases  of  possession  recorded  in  the  gospels  are  simply  and 
only  symbolical,  and  are  to  be  understood  as  representing 
the  prevalence  of  evil  in  the  world  ;  and  that  the  casting 
out  of  the  demons  by  Christ  merely  means  his  victory  over 
that  evil  by  his  doctrine  and  life.  But  this  explanation 
gives  up  entirely  the  historical  character  of  the  narratives, 
and  cannot,  therefore,  be  entertained  by  us  for  a  moment. 

Others  have  alleged  that  the  phrase  '^  possessed  with 
a  demon,"  was  only  an  intensified  way  of  describing 
ordinary  diseases.     They    remind    us  that    among   the 


THE  HEALING  OF  THE  GAD  A  RENE  DEMONIAC.     215 

Jews  physical  evil  was  traced  to  Satan,  that  Paul's  mysteri- 
ous malady  was  called  by  himself  a  messenger  of  Satan, 
and  the  like ;  and  so  they  conclude  that  demoniacal 
possession  is  only  a  synonym  for  insanity,  or  epilepsy,  or 
other  form  of  disease.  Now  we  do  not  deny  that  in 
most  of  the  cases  of  possession  mentioned  in  the  gospels 
there  was  also  physical  disease,  but  such  disease  was 
either  the  consequence  of  the  possession,  or  the  precursor 
of  it,  and  therefore  aggravated  by  it.  Moreover,  ther^ 
are  some  considerations  which  seem  to  me  to  be  fatal  to 
the  view  that  they  were  identical.  Thus  we  find  that 
possession  with  demons  is  always  carefully  distinguished 
from  other  and  ordinary  forms  of  disease.  In  proof  of 
this  I  refer  you  to  the  very  first  mention  of  these  cases 
in  the  New  Testament  (Matthew  iv.  23,  24),  where  we 
read  that  Jesus  healed  ^'all  manner  of  diseases  among  the 
people.  .  .  ,  and  they  brought  unto  him  all  sick 
people  that  were  taken  with  divers  diseases  and  tor- 
ments, and  those  which  were  possessed  with  demons,  and 
those  which  were  lunatic,  and  those  that  had  the  palsy." 
It  is  clear,  therefore,  that  possession  with  demons  was 
recognized  as  something  difi'erent  from  ordinary  disease. 
Again  we  find  the  same  form  of  physical  disease 
spoken  of  in  one  instance  as  ordinary,  and  in  another 
as  due  to  the  presence  of  an  evil  spirit  in  the  man. 
Thus  (in  Matt.  ix.  32,  33),  we  read  '^  as  they  went  out, 
behold  they  brought  to  him  a  dumb  man  possessed  with 
a  demon.  And  when  the  demon  was  cast  out,  the  dumb 
spake";  and  again  (in  Matt.  xii.  22)  :  '-'•  Then  was  brought 
unto  him  one  possessed  with  a  demon,  blind  and  dumb, 
and  he  healed  him,  in  so  much  that  the  blind  and  dumb 
both  spake  and  saw."  On  the  other  hand,  we  find  (Mark 
vii.  32)  that  when  they  brought  unto  him  one  that  was 
deaf  and  had  an  impediment  in  his  speech,  there  is  no 


21G  THE  MIRACLES  OF  OUR  SAVIOUR. 

mention  made  of  demoniac  agency  in  that  case,  and  when 
we  meet  with  Bartima^us  at  the  gate  of  Jericho,  his  blind- 
ness is  not  traced  to  tlie  influence  of  any  evil  spirit  upon 
him.  Thus  while  some  deaf  and  dumb  ones  are  said 
to  be  possessed  with  demons,  it  was  not  so  with  all,  and 
therefore,  though  the  physical  privations  were  the  same 
in  both,  there  must  have  been  something  in  the  former 
that  was  not  in  the  latter. 

Once  more  the  Saviour  dealt  with  those  who  were  pos- 
sessed in  a  different  manner  from  that  Avliich  he  adopted 
with  those  who  were  not.  In  the  one  class  of  cases,  he 
almost  invariably  directly  addressed  the  demon  ;  in  the 
other,  he  contented  himself,  either  with  announcing  that 
the  man  was  cured,  or  with  addressing  the  man  himself, 
or  with  making  some  application  to  the  organ  affected. 
Thus  the  deity  and  truthfulness  of  the  Lord  are  involved 
in  the  settlement  of  this  question,  for  if,  as  some  have 
asserted,  he  spoke  to  the  demons,  not  because  he  be- 
lieved they  were  there,  but  entirely  out  of  regard  to  the 
opinion  of  his  times,  and  indeed  knowing  well  that  there 
were  no  evil  spirits  in  the  case,  it  is  impossible  for  us 
any  longer  to  retain  our  confidence  in  him  as  a  veracious 
man,  much  less  as  the  Son  of  God.  As  Alford  has  said 
here:  ''Either  our  Lord  spoke  these  words,  or  he  did 
not.  If  he  did  not,  then  we  must  at  once  set  aside  the 
concurrent  testimony  of  the  Evangelists  to  a  plain  mat- 
ter of  fact ;  in  other  words  establish  a  principle  which 
will  overthrow  equally  every  fact  related  in  the  gospels. 
If  he  did,  it  is  wholly  at  variance  with  any  Christian  idea 
of  the  perfection  of  truthfulness  in  him,  who  was  truth 
itself,  to  have  used  such  plain  and  solemn  words  repeat- 
edly, before  his  disciples  and  the  Jews,  in  encourage- 
ment of  and  connivance  at  a  lying  suj)erstition."  I  find  it 
therefore  impossible  for  me  to  give  a  fair  and  honest  in- 


THE  HEALING  OF  THE  GADARENE  DEMONIAC.    217 

terpretation  of  the  gospels  without  recognizing  that  they 
imply  the  reality  of  demoniacal  possession.  The  Evan- 
gelists, to  nse  again  the  words  of  Alford,  "  are  distinctly 
pledged  to  the  truth  of  such  occurrences,"  and  their  nar- 
ratives, taken  in  their  most  natural  and  obvious  sense, 
are  decisive  in  the  matter. 

But  what  precisely  was  this  possession  %  It  was  not 
the  same  as,  for  example,  that  of  Judas  when  we  read 
that  ''  Satan  eijtered  into  him."  That  implied  that  the 
traitor  had  given  himself  up  to  Satan  to  do  his  will,  that 
in  fact  he  had  become  morally  an  abandoned  man.  But 
though  the  demons  arc  the  subordinates  of  Satan,  posses- 
sion with  them  had  a  different  effect.  Moral  depravity, 
indeed,  might  precede  this  possession,  but  the  possession 
itself  was  in  its  nature  more  an  evidence  of  mischievous 
maliciousness  on  the  part  of  the  demons,  than  of  immor- 
ality on  the  part  of  their  victim.  The  man  into  whom 
Satan  has  entered  as  he  did  into  Judas,  is  wicked  and 
deserving  of  punishment ;  but  the  demoniac  was  rather 
an  object  of  compassion.  Some  indeed  have  supposed 
that  wickedness,  especially  in  the  form  of  sensuality,  pre- 
pared the  u'^y  for  the  entrance  of  a  demon  into  a  man  ; 
but  I  question  much  if  that  can  in  all  cases  be  substanti- 
ated. At  any  rate,  the  peculiarity  of  this  terrible  inflic-\ 
tion  was  that  there  was  a  double  personality  in  the  man. 
Another  was  ruling  in  his  soul,  and  yet  he  himself  was 
conscious  of  the  usui'pation  and  oppression.  He  was 
driven  hither  and  thither  by  the  might  and  malignity  of 
the  demon,  but  he  felt  and  knew  himself  to  be  so  driven  ; 
therefore,  he  was  utterly  miserable,  abhorring  himself, 
and  inflicting  all  manner  of  evil  upon  himself.  x\t  one 
time  the  Ego  in  him  was  personated  by  the  demon,  which, 
overmastering  all  the  powers  of  the  soul,  and  the  organs 
of  the  body,  led  him  captive   at  his  will ;  at  another  the 


218  '^HE  MIRACLES  OF  OUR  SAVIOUR. 

"  Ego,"  was  liis  own  proper  self,  conscious  of  his  degra- 
dation and  helplessness,  and  longing  for  deliverance. 

Kow  if  it  be  asked,  why  there  should  have  been  so 
many  cases  of  this  possession  while  the  Lord  Jesus  was 
upon  the  earth;  and  why  they  have  disappeared  now,  I 
would  answer  to  the  first  of  these  enquiries,  that  the  pres- 
ence of  the  Son  of  God  in  the  world,  moved  his  spiritual 
adversaries  to  ]mt  forth  all  their  energy,  if  by  any  means 
they  might  overcome  him.  The  period  of  the  first  ad- 
vent Avas  in  an  especial  sense  '^  the  hour  and  the  power 
of  darkness,"  and  all  hell  was  stirred  to  meet  the  second 
Adam,  if  haply  he  might  be  vanquished  as  the  first  had 
been.  Then,  in  reply  to  the  second  enquiry,  it  may  be 
said  that  it  is  not  quite  so  certain  that  there  are  no  in- 
stances of  demoniacal  possession  in  our  own  times.  We 
know  too  little  of  the  influence  of  spirits,  whether  good  or 
evil,  on  human  beings  to  be  able  to  say  assuredly,  that 
there  are  or  that  there  are  not,  such  cases  now.  But 
some  medical  men  of  note,  have  indicated  their  belief 
that  there  are  still  demoniacs,  and  if  there  are,  the  infre- 
quency  of  the  occurrence  of  such  cases  now  as  compared 
with  the  days  of  Christ  on  the  earth  may  be  accounted 
for  by  the  fact  that  when  the  Lord  rose  from  the  dead, 
he  vanquished  Satan  and  his  subordinates.  The  head 
of  the  serpent  was  thereby  crushed,  and  therefore  he  can- 
not now  put  forth  such  strength  as  he  manifested  while 
the  Saviour  was  on  earth,  and  before  he  had  finished  the 
work  that  was  given  him  to  do.  For  the  rest,  we  must 
be  content  to  remain  in  ignorance,  believing  that  ''  there 
arc  more  things  in  heaven  and  earth,"  and  hell,  "  than 
have  been  dreamed  of  in  philosophy." 

It  was,  then,  a  demoniac  of  the  most  miserable  kind. 
who,  accompanied  by  another  victim  of  the  same  posses- 
sion but  of  a  milder  type,  came  to  meet  Jesns  when  he 


THE  HEALING  OF  THE  GADAREME  DEMONIAC.     219 

landed  at  this  time,  on  the  eastern  shore  of  the  Lake 
of  Galilee.  He  was  so  violent  that  he  had  been  hound 
with  chains  and  put  into  fetters ;  but  even  these  could 
not  restrain  him,  for  ^'  the  chains  had  been  plucked 
asunder  by  him,  and  the  fetters  broken  in  pieces ;  and 
always,  night  and  day,  he  was  in  the  mountains  and  in 
the  tombs  crying  and  cutting  himself  with  stones.'' 

And  now  we  come  upon  a  manifestation  of  that  double 
personality  of  which  I  have  spoken.  Seeing  Jesus  and 
reading  in  his  face  the  expression  of  love  and  tenderness 
which  dwelt  within  him,  the  man  ran  to  fall  at  his  feet  in 
worship  and  ask  relief.  The  Saviour,  understanding  the 
case  at  a  glance,  said,  ^^  Come  out  of  the  man,  thou  un- 
clean spirit,"  and  then  the  demon  in  the  man,  overpower- 
ing him,  and  holding  down  his  personality,  while  at  the 
same  time  he  took  possession  of  all  his  powers,  and  spoke 
through  him,  exclaimed  to  Jesus  :  ^'  What  have  I  to  do 
with  thee,  Jesus,  thou  Son  of  God  most  high  %  I  adjure 
thee  by  God,  that  thou  torment  me  not ;  "  or,  as  we  have 
it  in  Matthew,  "  Art  thou  come  hither  to  torment  us  be- 
fore the  time  %  ''  Here,  let  me  remark,  in  passing,  is  an- 
other evidence  of  the  reality  of  the  possession,  in  the  fact 
that  the  demon  knew  Jesus  to  be  the  Son  of  God.  And 
this  is  not  a  solitary  instance.  We  have  repeated  cases 
of  the  same  kind  spoken  of  in  the  gospels  :  and  this  rec- 
ognition of  the  divine  dignity  of  Christ  cannot  be  ex- 
plained as  resulting  from  ordinary  disease.  It  was  the 
effect  of  the  demon's  consciousness  of  the  presence  of 
perfect  holiness  in  Jesus,  and  cannot  be  accounted  for 
on  any  principles  of  human  philosophy.  But,  be  that  as 
it  may,  by  his  words  here  the  evil  spirit  begged  to  be, 
for  a  season  at  least,  exempt  from  torment,  and  we  note 
here  his  distinct  recognition  of  the  fact,  that  there  is  an 
appointed  time  for  which  the  demons  are  reserved,  when 


220  TII^  MIRACLES  OF  OUR  SAVIOUR. 

they  shall  be  consigned  to  their  full  and  final  doom.  In 
the  present  case  they  feared,  for  as  we  learn  there  were 
more  than  one  demon  in  the  victim,  that  their  expulsion 
from  the  man  involved  their  being  sent  at  once  to  the  dark 
abyss  (as  Lidte  in  the  parallel  passage  has  it)  in  which 
they  were  to  be  subjected  to  their  endless  punishment ; 
and  perhaps  the  strong  word  "  I  adjure  thee  by  God  " 
may  imply  that  they  considered  it  inconsistent  with  what 
they  knew  of  God's  will  concerning  them  that  they 
should  be  so  soon  consigned  to  torment.  But  the  Lord 
took  no  apparent  notice  of  their  appeal.  He  only  said, 
addressing  the  man  once  more,  if  haply  he  might  lead 
him  back  to  the  possession  of  himself,  "  What  is  thy 
name  %  "  But  the  demon,  still  retaining  his  power  over 
the  poor  victim,  made  reply,  "  My  name  is  Legion,  for 
we  are  many."  It  was  thus  a  case  like  that  of  ]\Liry 
Magdalene,  out  of  whom  were  cast  seven  devils.  There 
were  in  this  poor  man  a  number  of  demons,  but  all  under 
the  power  of  one  will,  animated  by  one  purpose,  and 
united  in  one  mode  of  operation,  just  as  in  the  Roman 
army  a  legion  moves  with  compact  phalanx  to  carry  out 
the  orders  of  its  commander,  and  the  victim  of  their 
malice  was  like  a  land  possessed  by  a  hostile  army, 
which  desolates  its  fields  and  lays  waste  its  cities. 

Butthough  they  had  hitherto  carried  all  before  them  in 
the  soul  of  this  afflicted  man,  they  felt  themselves  now  to 
be  in  the  presence  of  One  who  was  mightier  than  them- 
selves, and  seeing  that  they  could  not  hold  out  against  him, 
thinking  too,  perhaps,  that  they  would  bring  Jesus  into 
disrepute  among  the  people,  they  begged  that  they  might 
be  permitted  to  enter  into  a  herd  of  swine  that  was  feeding 
near  by  and  he  suffered  them,"  and  the  unclean  spirits  went 
out  and  entered  into  the  swine  :  and  the  herd  ran  violently 
down  a  steep  place  into  the  sea,  (they  were  about  two  thous- 
and) ;  and  they  were  choked  in  the  sea," 


THE  HEALING  OF  THE  G ADA  RENE  DEMONIAC.     221 

Few  incidents  in  the  gospel  history  have  been  assailed 
with  so  much  ridicule  as  this.  It  has  been  alleged 
that  the  very  idea  of  demons  entering  into  swine  is 
in  itself  absurd,  but  to  me,  there  is  nothing  more 
mysterious  iu  that  than  there  is  in  their  entering 
into  a  human  being.  In  the  lower  animals  there  are 
certain  principles  or  propensities  which  are  closely 
allied  to  some  which  we  find  in  ourselves.  Now,  for 
aught  we  know,  it  may  have  been  in  connection 
with  these,  that  the  demons  took  possession  of  men,  and 
if  that  were  so,  they  might  enter  through  the  same  prin- 
ciples and  propensities  into  animals.  So  if  we  accept 
the  reality  of  human  possession  by  evil  spirits,  we  need 
not  make  a  difficulty  of  their  entering  into  the  lower  ani- 
mals, and  in  choosing  to  take  possession  of  the  swine  we 
may  surely  say,  that  they  showed  their  own  affinity  with 
the  grovelling  debasement  which  is  characteristic  of  the 
hog.  Moreover,  we  may  say  farther,  that  men  who  give 
themselves  up  to  the  gratification  of  the  lowest  sensual 
principles  of  their  nature,  are  opening  themselves  up  for 
the  entrance  of  an  evil  spirit  into  them.  It  is  besides 
worthy  of  notice  that  we  read  in  the  Scriptures  of  the 
powers  of  darkness  entering  into  only  two  species  of  the 
lower  animals :  the  one  was  the  serpent,  and  the  other 
the  swine  ;  the  one  the  symbol  of  intellectual  cunning, 
the  other  of  gross  uncleanness,  and  perhaps  we  shall  not 
go  far  astray,  if  we  infer  that  we  should  be  specially  on 
our  guard  against  sinning  in  either  of  these  directions, 
lest  we  should  give  ourselves  over  to  the  fidl  dominion 
of  the  evil  one. 

Another  objection  is  brought  here,  to  the  effect  that 
the  Lord  Jesus  was  accessory  to  the  destruction  of 
property.  In  reply  to  that  some  have  said  that  as  it  was 
unlawful  for  the  Jews  to  keep  swine,  the  loss  of  this  herd 


222  THE  MIRACLES  OF  OUR  SAVIOUR. 

was  a  deserved  punishment  on  its  owner  for  violat- 
ing the  ordinance  of  God.  But  as  tlio  district  in  which 
the  miracle  was  wrought  was  about  as  much  Gentile  as 
Jewish,  and  as  the  swine  might  belong  to  one  who  was  a 
Gentil(!,  this  answer  cannot  be  regarded  as  perfectly  sat- 
isfactory. I  prefer,  therefore,  to  take  another  view  of 
the  matter,  suggested  by  the  Saviour's  own  query  on 
another  occasion,  "  How  much  is  a  man  better  than  a 
sheep  %  ''  The  healing  of  a  man  was  in  the  case,  and  the 
destruction  of  the  swine  seems  to  have  been  necessary 
for  the  securing  of  that.  How  it  was  thus  necessary,  we 
cannot  tell,  but  we  may  say,  with  Trench,  "  if  this  grant- 
ing of  the  evil  spirits,  request  helped  in  any  way  the  cure 
of  the  man,  caused  them  to  relax  their  hold  on  him  more 
easily,  mitigated  the  paroxysm  of  their  going  forth,  this 
would  have  been  motive  enough.  Or,  still  more  probably, 
it  may  have  been  necessary  for  the  permanent  healing  of 
the  man,  that  he  should  have  an  outward  evidence  and 
testimony  that  the  hellish  powers  which  held  him  in 
bondage,  had  quitted  their  hokl."  *  These  conjectures 
seem  most  reasonable,  yet,  whether  we  adopt  them  or  not, 
it  was  clearly  a  question  as  between  the  deliverance 
and  salvation  of  the  man,  and  the  possession  of  the  swine 
by  the  devils,  and  between  these  the  Saviour  could  not 
hesitate.  Then,  as  to  the  matter  of  property,  the  beasts 
of  the  field,  and  the  cattle  on  a  thousand  hills  are  Clirist's 
by  right  of  his  deity.  The  men  who  called  this  herd 
their  own  were  only  the  hands,  by  which  he  held  them, 
and  he  had  a  right  to  do  what  he  chose  with  his  own. 
Seeing  their  charge  thus  frantically  run  dovm  the 
hill  in  such  haste,  that  they  coidd  not  stop  themselves 
before  they  rushed  into  the  lake,  those  who  kept  them 
fled  into  the  neighboring  city  and  told  all  that  had 
*  "Notes  on  the  Miracles,"  p.  173. 


THE  HEALING  OF  THE  GADARENE  DEMONIAC.     223 

occxirrcd,  and  in  conseqncnce  of  tlicir  report  the  in- 
habitants came  out  in  a  body  to  see  for  themselves 
what  had  been  done.  When  thej  arrived  at  the 
spot  thcj  were  amazed  at  behokling  the  man  who 
had  been  such  a  terror  to  the  comraimitj,  ''  sitting 
at  the  feet  of  Jesus,  clothed  and  in  his  right  mind.'' 
Observe  that  word  "  clothed  "  in  the  account  given  by 
JMark.  He  had  not  before  said  that  the  man  was  naked. 
It  is  Luke  alone  who  tells  us  that  ^'  he  wore  no  clothes," 
but  this  term  used  by  IMark  implies  all  that  Luke  ex- 
presses, and  so  we  have  here  a  minute  and  incidental  co- 
incidence between  the  two  narratives  which  is  not  with- 
out its  weight,  as  a  testimony  both  to  the  independence 
and  to  the  agreement  of  the  two  writers. 

It  might  have  been  supposed  that  the  sight  of  the 
transformation  which  had  been  effected  on  the  poor  de- 
moniac would  have  delighted  them  all.  But  no,  they 
could  not  get  over  the  loss  of  their  swine,  and  fearing  lest 
more  of  their  property  might  be  destroyed,  they  began 
to  pray  Jesus  to  "  depart  out  of  their  coasts."  When 
Peter  said,  "  Depart  from  me,  for  I  am  a  sinful  man,  O 
Lord,"  he  did  not  really  and  in  his  inmost  heart  desire 
what  he  asked,  and  so  Jesus  said  unto  him,  '^  Follow  Me." 
But  these  people  were  in  earnest  when  they  besought 
Christ  to  depart.  They  were  wedded  to  their  worldly 
possessions  and  because  they  supposed  these  were  in 
danger,  they  begged  the  Saviour  to  be  gone. 

And  he  took  them  at  their  word,  for  going  back  to  the 
lakeside  lie  prepared  to  enter  the  boat  and  return  to  the 
western  shore.  But  just  as  ho  entered  the  skiflF,  there  was 
a  touching  scene  which  must  have  deeply  affected  all  who 
witnessed  it.  The  man  out  of  wliom  the  demons  had  been 
cast  came  and  clung  to  his  deliverer  and  begged  to  be 
taken  with  him.     Was  it  that  he  feared  lest  his  tormentors 


224  THE  MIRACLES  OF  OUR  SAVIOUR. 

might  return  unless  he  kopt  continually  beside  the  Lord  ? 
or  did  he  merely  wish  to  show  his  gratitude  ?  or  was  he 
longing  for  instruction  I  We  cannot  tell.  But  the  con- 
trast between  him  and  the  men  of  the  district  was  re- 
markable, and  is  most  suggestive,  as  showing  that  while 
some  for  grossly  material  reasons  desire  the  Saviour  to 
go  from  them,  those  who  have  been  really  blessed  by  him, 
do  not  wish  to  be  separated  from  him.  It  was  very  nat- 
ural that  this  man  should  desire  to  be  always  with  Christ, 
yet  the  Lord  ^^  suiFcred  him  not  "  to  accompany  him,  but 
said,  '''•  Go  home  to  thy  friends,  and  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and  hath  had  com- 
passion on  thee."  The  Saviour  was  better  to  the  people 
than  they  knew.  They  asked  him  to  depart,  but  he  left 
a  representative  behind  him  who  would  act  the  part  of  a 
missionary  among  them,  and  the  result  was  that  as  he 
went  through  the  region  of  Decapolis,  or  the  ten  cities, 
'"'•  all  men  did  marvel." 

I  have  dwelt  so  long  on  the  exposition  of  this  narrative 
that  I  have  left  myself  but  little  time  for  the  treatment 
of  the  valuable  lessons  that  may  be  deduced  from  it, 
nevertheless,  even  at  the  risk  of  trespassing  on  your  pa- 
tience, I  must  turn  your  attention  very  briefly  to  one  or 
two  of  the  more  important. 

And,  first  of  all,  we  see  here  very  clearly  that  "  the 
Son  of  God  was  manifested  to  destroy  the  works  of  the 
devil."  For  this  demoniacal  possession  was  only  one 
form  of  the  dominion  of  Satan  over  the  souls  of  men,  and 
the  casting  out  of  the  demons  was  only  one  of  the  many 
ways  in  which  the  primal  prophecy,  '^  it  shall  bruise  thy 
head,"  was  fulfilled  by  "  the  seed  of  the  woman."  Jesus 
came  to  cast  out  the  prince  of  this  world,  and  even  if  it 
should  be  true  that  now  the  phenomena  of  possession  as 


THE  HEALLYG  OF  THE  GADARENE  DEMONIAC.     225 

here  described  have  disappeared  (which  is  doubtful),  yet 
in  other  ways  and  with  equal  efficacy  the  Prince  of  Life 
is  even  now  working  to  cast  Satan  out  of  his  strongholds. 
There  is  such  a  thing  yet  as  men  being  the  spiritual 
captives  of  the  devil,  and  yielding  themselves  up  to  be 
his  slaves,  and  deep  as  was  the  degradation  of  this 
demoniac,  his  was  not  so  deep  as  that  of  those  who 
wallow  in  the  mire  of  their  sensuality  and  debauch. 
Talk  of  men  as  sinking  themselves  to  the  level  of  the 
brutes  !  There  are  those  who  are  beneath  the  lower 
animals,  for  the  brutes  have  instinct  to  guide  them,  but 
when  men  give  up  the  restraints  of  reason  and  religion, 
there  is  no  instinct  to  keep  them  right,  and  so  they  sink 
into  uttermost  debasement,  and  become  helpless  in  their 
devotion  to  their  own  appetites  and  lusts.  How  many 
such  there  are  in  this  very  city  !  Go  through  the  streets 
and  lanes,  and  see  how  in  their  reeling  helplessness  they 
inflict  injuries  upon  themselves,  as  serious  often  as  those 
here  described  in  the  phrase  "  cutting  himself  with 
stones."  Enter  into  the  rooms  of  the  tenement  houses, 
in  which  they  have  what  they  call  their  homes,  get  to 
know  their  mode  of  life,  become  acquainted  with  their 
habits,  and  you  will  be  compelled  to  admit  that  their 
condition  is  not  better  than  that  of  this  Gadarene.  But, 
blessed  be  God,  Christ  is  stronger  than  Satan,  and  even 
among  such  as  those  whom  I  have  described  he  has 
trophies  of  his  might,  in  whom  it  has  been  shown  that 
the  gospel  is  still  the  power  of  God  unto  salvation  to 
every  one  that  belie veth.  Have  we  not  heard  and 
known,  thanks  under  God  to  the  Christian  Home  for  In- 
temperate Men,  and  other  agencies,  of  some  dread- 
ful drunkard,  formerly  the  terror  of  the  street,  and  the 
plague  of  the  neighborhood,  saved,  by  the  power  of 
Christ,  from  his  dreadful  appetite,  and  now  a  member  of 


22G  THE  MIRACLES  OF  OUR  SAVfOUR. 

the  Church,  "  sitting  at  the  feet  of  Jesus,  clothed  and  in 
his  right  mind  f  ''  What  then  I  Seeing  the  degradation 
of  tlie  lowest  of  the  people  through  their  sin,  knowing, 
also,  the  power  and  willingness  of  Christ  to  raise  them 
from  the  fearful  pit  and  iVom  the  miry  clay  of  their  in- 
iquity, shall  we  not  do  our  utmost  that  they  may  be  led 
to  know  him  and  to  trust  in  him  f  Brethren,  a  solemn 
responsibility  rests  on  us  in  this  matter.  Let  us  see  to 
it  that  we  realize  it,  and  do  what  in  us  lies  to  send  the 
light,  and  healing,  and  life  of  the  gospel  to  those  Avho  at 
our  very  doors  are  perishing  for  lack  of  it.  To  do  that 
is  to  become  partakers  with  the  Lord  Jesus  in  his  heav- 
enly work,  and  to  secure  even  for  ourselves  a  brighter 
inheritance  in  the  celestial  home.  Let  us,  therefore,  by 
the  preaching  of  the  gospel  and  the  might  of  the  Holy 
Spirit,  carry  on  tliis  great  work  of  exorcising  Satan  from 
the  city  and  from  the  land,  for  "  they  that  turn  many  to 
righteousness  shall  shine  as  the  stars  for  ever  and  ever." 
But,  in  the  second  place,  we  may  learn  to  let  Jesus 
choose  for  us  the  sphere  in  which  we  can  serve  him  best. 
Very  naturally  this  man  wished  to  go  with  his  deliverer, 
but  he  was  not  permitted.  The  Lord  required  a  witness 
in  the  region  from  which  the  people  besought  him  to  de- 
part, and  so  he  was'  left  to  tell  all  things  that  God  had 
done  for  him.  It  used  to  be  a  common  idea  that  the 
Saviour  can  be  best  served  in  the  office  of  the  ministry, 
or  on  the  mission  field,  or  by  entering  upon  some  office 
in  his  church,  and  I  do  not  mean  to  deny  that  he  may  be 
served  in  these  positions  very  efficiently,  but  these  are 
not  the  only  spheres  in  which  we  may  give  earnest  and 
effective  testimony  to  him,  and  this  thought  is  full  of 
comfort  to  multitudes.  Perhaps  there  are  some  here, 
whose  present  places  in  the  world  are  very  different  from 
those  which  years  ago  they  had  thought  that  they  should 


THE  HEALING  OF  THE  GAD  A  RENE  DEMONIAC.    2'>7 

fill.  They  fondly  hoped  that  they  might  by  this  time  be 
occupying  some  prominent  pulpit  in  the  land,  or  that 
they  might  be  working  in  some  far-off  country  as  mis- 
sionaries of  the  cross,  but  in  the  providence  of  God  they 
have  been  hindered.  The  death  of  a  father  left  special 
responsibilities  on  them,  in  the  care  of  a  widowed 
mother  and  younger  children,  or  something  else  alto- 
gether beyond  their  control  has  come  in  the  way,  and  so 
they  have  not  attained  their  desire.  "  Jesus  suffered 
them  not."  But  let  them  be  comforted,  that  is  simply 
the  way  Avhich  he  has  taken  to  give  to  them  the  commis- 
sion which  he  gave  to  this  demoniac,  and  if  they  only 
look  aright  upon  their  opportmiities  of  service  where 
they  are,  they  will  find  them  in  abim dance.  If  our  lives 
are  failures,  it  will  not  be  because  we  do  not  reach  the 
sphere  which  we  had  set  before  our  ambition,  but  because 
we  do  not  perform  the  duties  of  that  sphere  in  which  God 
has  kept  us.  He  ordaineth  our  lot,  and  to  serve  him 
faithfully  where  he  has  placed  us  is  life's  highest  success. 
Let  us  learn,  in  the  third  place,  that  in  working  for 
Christ,  we  should  begin  at  home  with  those  nearest  and 
dearest  to  us.  The  Lord  said  to  this  man,  ''  Go  home 
to  thy  friends  and  tell  them  what  God  hath  done  for 
thee."  And  if  we  study  the  New  Testament  attentively, 
we  shall  find  many  beautiful  instances  in  illustration  of 
the  wisdom  of  following  this  course.  Thus  Andrew's 
first  work  was  done  with  his  own  brother,  Simon. 
Philip  brought  his  friend  Nathanael  to  Christ,  and  Bar- 
nabas was  not  content  until  he  had  preached  the  gospel 
in  his  native  Cyprus.  Our  sphere  is  where  we  are,  and 
when  we  have  filled  that,  we  shall  get  a  larger  one.  The 
horizon  will  widen  as  we  climb  the  hill ;  and  beginning 
with  our  friends  in  the  country  of  the  Gerasenes,  we  may 
end  as  this  man  did,  in  filling  ten  cities  with  the  story  of 


228  THE  MIRACLES  OF  OUR  SAVIOUR. 

the  goodness  of  the  grace  of  Christ.  Let  then  the  hus- 
band be<i;in  with  the  wife,  and  the  wife  Avith  the  hus- 
band ;  the  brother  with  his  brother,  and  the  sister  with 
her  sister ;  the  friend  with  his  friend,  and  the  neighbor 
with  his  neighbor,  and  then  when  we  have  used  the  little 
strength  we  have,  and  kept  Christ's  faith  and  not  denied 
his  name  among  those  who  are  immediately  beside  us, 
the  Lord  will  "  set  before  us  an  open  door  "  into  a  larger 
field  and  ampler  opportunities,  and  no  man  shall  be  able 
to  shut  it. 

Finally,  let  us  beware  of  sending  Christ  away  from 
us  by  our  love  for  our  earthly  possessions.  These  Gad- 
arenes  were  afraid  of  losing  more  of  their  swine,  and 
therefore  they  besought  Christ  to  leave  them.  And  how 
many  there  have  been  like  them  in  the  world  !  Deme- 
trius and  his  craftsmen  stirred  up  all  Epliesus  against 
Paul  because  '■^  the  hope  of  their  gains  was  gone." 
And  there  are  multitudes  among  ourselves  who  want 
nothing  to  do  with  Christ,  because  they  feel  that  if  they 
become  Christians,  they  would  have  to  give  up  some 
gainful  traffic  in  Avhich  they  are  engaged.  They  do  not 
know  that  wherever  Christ  comes,  he  brings  the  highest 
gain.  He  is  the  pearl  of  great  price,  the  possession  of 
which  fills  the  heart  with  joy,  even  though  all  else  has 
been  given  for  it.  Even  temporarily  speaking,  it  is  a 
mistake  to  imagine  that  to  become  a  Christian  brings 
pecuniary  loss  to  a  man.  I  could  point  you  to  many 
who  never  began  to  prosper  imtil  they  were  converted. 
Other  things  being  equal,  the  Christian  makes  the  most 
of  this  life.  Grodliness  has  the  promise  of  the  life  that 
now  is,  as  well  as  of  that  which  is  to  come.  It  would  be 
a  poor  motive,  indeed — an  altogether  wrong  motive — for 
one  to  act  on  if  he  should  come  to  Christ  in  order  to 
secure  worldly  property.     But  it  is  not  true  that  adhcr- 


THE  HEALING  OF  THE  GADARENE  DEMONIAC.     229 

ence  to  Christ  must  necessarily  cause  the  loss  of  money 
or  of  earthly  comfort.  Sometimes  it  may.  But  not 
always — nor  indeed  usually  now.  A  husband  and  wife 
were  sitting  together  one  Lord's  day  morning  in  their 
home,  before  starting  for  the  house  of  God.  There  was 
to  be  a  collection  in  the  church  that  day,  and  they  were 
speaking  of  the  amount  which  they  should  give.  The 
wife,  who,  Martha-like,  was  carefid  and  troubled  about 
many  things,  was  concerned  that  her  husband  shoidd 
think  of  giving  so  much  as  the  sum  that  he  had  men- 
tioned, and  in  a  querulous  tone  she  said  :  ''It  seems  to 
me  that  we  have  lost  a  great  deal  by  our  religion." 
"  Yes,"  he  replied,  "  we  have  lost  a  great  deal.  Before 
I  was  converted,  we  had  only  one  bare  room  without  a 
decent  chair,  and  with  the  bed  on  the  floor,  and  we  have 
lost  that,  for  now  we  have  a  comfortable  and  well-fur- 
nished home.  I  had  a  dreadful  evil  habit  in  my  slavery, 
to  which  I  became  more  like  a  beast  than  a  man,  and  I 
used  to  come  and  beat  you,  and  now  we  have  lost  that, 
so  that  we  live  in  peace  and  love.  I  had  a  suit  of  rags 
which  hardly  sufficed  to  cover  me,  and  you  were  so 
thinly  clothed  that  you  went  shivering  in  the  cold,  and 
we  have  lost  all  that,  for  now  we  are  as  well  dressed  as 
the  best.  I  was  in  debt  all  round,  and  was  ashamed  to 
look  men  in  the  face,  and  we  have  lost  all  that,  for  now 
we  have  money  in  the  savings  bank."  And  he  would 
have  gone  on  further,  had  not  his  wife  burst  into  tears 
and  cried,  "  Stop  !  stop  !  May  God  forgive  me.  I  was 
so  ungratefid  to  speak  as  I  did."  Brethren,  the  Chris- 
tian's losses  for  Christ  are  in  the  end  all  gains,  and  it  is 
the  greatest  madness  to  allow  our  love  of  property, 
whether  it  be  in  the  shape  of  thousands  of  dollars,  or,  as 
here,  in  that  of  thousands  of  animals,  to  keep  us  from  re- 
ceiving him.     May  God  preserve  us  from  all  such  folly  ! 


XVI. 

THE  RAISING  OF  JAIRUS'  DAUGHTER. 

Matt.  ix.  78-79:  23-26.    JfarA:  r,  22-24-;  So-^S.    Zuke 
yiii.  47-4-2;  AO-,5G. 

After  oui'  Lorrl  had  returned  to  the  western  shore  of 
the  Lake  of  Tiberius,  it  would  appear,  according  to 
Matthew,  who  seems  in  this  instance  to  be  following  the 
exact  order  of  events,  that  he  wont  to  Capernaum,  where 
he  cured  the  paralytic,  called  Matthew  himself  to  follow 
him,  and  attended  the  banquet  given  by  tbe  Evangidist 
to  his  friends.  At  the  close  of  that  feast,  though  not 
necessarily  while  they  were  still  in  the  house  and  at  the 
table,  he  had  that  memorable  conversation  with  the  dis- 
ciples of  John  on  the  relation  of  fasting  to  the  new  econ- 
omy, in  which  he  showed  that  it  would  be  as  incongru- 
ous for  his  followers  to  fast  while  he  was  yet  with  them, 
as  it  would  be  to  patch  an  old  garment  with  a  piece  of 
unfulled  cloth,  or  to  put  new  wine  into  old  wine-skins. 
And  it  was  while  he  was  thus  engaged  that  a  "  certain 
ruler  "  came,  and  falling  at  his  feet,  reverently  and  ear- 
nestly besought  him,  saying,  '•''  My  daughter  is  even  now 
dead,  but  come  and  lay  thy  hand  upon  her,  and  she 
shall  live."  Mark  and  Luke  give  the  name  of  this  ruler 
as  Jairus,  the  Greek  form  of  the  Hebrew  Jair,  and  tell 
us  that  he  was  '^  a  rider  of  the  synagogue."  Every  syn- 
230 


THE  RAISING  OF  JAIRUS'  DAUGHTER.  231 

agoguc  was  managed  by  a  board  of  presbyters  or  ciders, 
and  it  may  be  that  Jairus  was  the  president  of  that  con- 
sistory or  session.  At  any  rate,  he  was  a  mc miter  of  it, 
and  that  is  a  proof  of  the  estimation  in  which  he  was 
held  by  the  community  to  which  he  belonged.  He  was 
at  this  time  in  great  distress,  owing  to  the  mortal  illness 
of  his  only  daughter,  who  seems  also  from  the  peculiarity 
of  the  expression  used  by  Luke,*  to  have  been  his  only 
child.  Matthew  says  that  he  affirmed  that  his  daughter 
was  just  then  dead,  while  Mark  and  Luke  make  it  evident 
that  at  first  his  statement  was,  that  she  was  '"''  at  the 
point  of  death,"  or  lay  a  dying,  and  that  a  messenger 
came  later  to  inform  him  that  she  was  dead.  But  the 
narrative  of  Matthew  is  so  condensed,  that  he  gives  in 
one  clause,  the  sum  of  the  information  which  was  con- 
veyed regarding  her,  at  two  different  times,  and  empha- 
sizes the  fact  from  the  beginning  that  the  miracle  was  one 
of  raising  the  dead,  and  not  merely  of  healing  the  sick. 
When  the  Lord  heard  the  entreaty  of  the  broken-hearted 
father,  he  at  once  set  out,  with  the  tenderness  and  com- 
passion that  were  ever  characteristic  of  him,  to  give  the 
blessing  that  was  sought. 

But  he  was  detained  on  the  way,  by  the  great  press- 
ure of  the  crowd  that  thronged  around  him,  and  by  the 
modest  yet  effectual  application  to  him  of  the  poor 
diseased  woman,  which  we  shall  consider,  by  itself,  in 
our  next  discourse.  During  this  delay  a  messenger  came 
from  the  ruler's  house  and  said  to  Jairus,  "  Thy  daughter 
is  dead.  Why  troublest  thou  the  Teacher  any  further  %  " 
But  Jesus,  overhearing  his  words,  turned  immediately  to 
the  afflicted  father,  and  said  unto  him,  '■^  Fear  not,  only 
believe."  Then,  after  he  had  brought  the  v/oman  from 
secret  faith  to  open  confession,  he  took  with  him  Peter  and 

*  He  uses  tlie  word  /uovoyevyi,  only  begotten. 


232  ^^^  MIRACLES  OF  OUR  SAVIOUR. 

James  and  John,  and  passed  on  to  the  house  of  Jairus, 
where  lie  found  a  motley  crowd  of  nciglihors,  and  hired 
mourners,  making  a  perfect  tumult  of  noise,  according 
to  the   custom  prevalent  among  Jews  on  such  occasions. 

]\[atthew  tells  us  that  "  minstrels  "  or  "  flute  players  " 
were  there  making  a  noise  ;  and  Dr.  Wm.  M.  Thomson, 
in  "  The  Land  and  the  Book,"  informs  us  that  the  hiring 
of  mourners  is  still  customary  in  Palestine  and  that  there 
are  in  every  city  and  community  women  exceedingly 
cunning  in  this  business.  These  are  always  sent  for  and 
kept  in  readiness,  and  when  a  fresh  company  of  sympa- 
thizers comes  in,  they  "  make  haste  "  to  take  up  a  wail- 
ing that  the  newly  come  may  more  easily  unite  their 
tears  with  the  mourners.''  * 

When  the  Lord  saw  the  confusion  and  heard  the  noise, 
he  said,  "  Why  make  ye  this  ado  and  weep  ?  The  dam- 
sel is  not  dead,  but  sleepeth."  Just  as  at  a  later  day  he 
said  to  his  followers  concerning  Lazarus,  ''  our  friend 
sleepeth,"  so  now  he  said,  "  the  damsel  sleepeth,"  not  be- 
cause she  was  not  really  dead,  but  because  in  this  case, 
as  in  that,  he  Avas  going  to  raise  her  at  once  from  the  dead. 
Her  lying  under  the  power  of  death  would  be  of  such 
brief  dm'ation  that  it  might  well  be  called  asleep.  But 
not  understanding  the  sense  in  which  he  used  the  words, 
they  laughed  him  to  scorn,  and  so,  not  wishing  to  cast  his 
pearls  before  scorners,  he  turned  them  all  out.  Then 
taking  with  him  only  the  father  and  the  mother  of  the 
maiden,  and  the  three  favored  disciples,  he  went  into  the 
chamber  where  the  damsel  was  lying,  and  taking  her  by 
the  hand,  "he  said  unto  her,  Talitha  cumi — Maid,  arise, 
— and  straightway  she  arose  and  walked,  for  she  was  of 
the  age  of  twelve  years."  They  were  all  amazed,  and  he 
charged  them,  vainly  as  it  would  seem,  that  no  man  should 

*  "  The  Land  and  the  Cook,"  English  edition,  p.  103. 


THE  RAISING  OF  JATRUS'  DAUGHTER.  233 

know  it,  and  commanded  that  somethinj^  should  be  given 
her  to  eat — not  to  prove  the  reality  of  the  miracle,  for  the 
Saviour  was  not  always  thinking,  as  some  commentators 
would  have  it,  of  the  establishment  of  the  genuineness  of 
his  mighty  works,  but  simply  because  after  her  illness 
she  needed  nourishment,  and  because  in  the  ecstasy  of 
their  hearts  at  receiving  her  back  to  life,  this  very  com- 
monplace matter  might  be  forgotten  even  by  her  parents. 
Now  before  proceeding  to  bring  out  the   spiritual  les- 
sons of  this  narrative,  permit  me   to  draw  your  attention 
to  two  things  that  are  somewhat  interesting   in  connec- 
tion with  it.     The  first  is  the  thorough  independence  of 
the  testimony  borne  by  the  three  Evangelists  to  the  mahi 
facts  of  the  story.     All  agree  in  connecting  this  miracle 
with  that  of  the   healing  of  the  woman  with  the   issue  of 
blood,  but   there  are  shades  of  difference  between  their 
accounts,  which  indicate  that  no   one  of  them  was  bor- 
rowed from  another,  and  make  it  absolutely  certain  that 
the  gospels  of  Matthew  and  Mark  could  not  have  been 
constructed,  the  one  from  the  other,  '"'■  by  an  obscure  and 
popular  elaboration,"  as  Renan  affirms.     Thus,  as  we  have 
seen,  Matthew,  giving  at  once  the  sum  total  of  the  infer-  . 
mation  that   was    communicated  at  two  separate  times, 
makes  Jairus  say,  "  My  little  daughter  is  even  now  dead." 
While  Mark  and  Luke  agree  in  affirming  that  this  was 
told,  if  I  may  so  express  it,  in  two  different  instalments. 
So  again   Luke  alone  tells  us  that  the  dying  girl  was  the 
o')ily  child  of  Jairus,  and  Mark  and  he  agree  in  informing 
us  that  she  was  twelve  years  old,  while  Matthew  is  silent 
regarding   both   particulars.      Still    farther,  Mark    alone 
gives  the  words  in  the  Aramaic  language  which   Jesus 
spoke  to  the   damsel  when  he   took  her  by  the  hand  and 
recalled    her    to    life  :  '^  Talitha  cumi."     This  is  a  pecu- 
liarity of  the  second  Evangelist,  as  may  be  seen  by  com- 


234  THE  MIRACLES  OF  OUR  SAVIOUR. 

parinp^  the  passage  before  us  -with  chapter  vii.  34,  chap, 
xiv.  36,  chap.  xv.  34,  and  it  is  supposed  by  some  that 
■we  may  trace  in  it  the  influence  of  Peter,  who,  as  an  ear- 
witness,  would  remember  well  the  very  words  employed 
by  Christ  on  such  an  occasion.  Then  again  it  is  Luke 
who  tells  us  tliat  "■  her  spirit,  or  her  breath,"  came  unto 
her  again ;  words  that  are  quite  appropriate  as  coming 
from  a  medical  man.  Thus,  while  agreeing  in  the  main 
facts,  there  are  minute  peculiarities  in  each  of  the  nar- 
ratives which  serve  to  show  the  individuality  of  the  wri- 
ters, and  the  independence  of  their  testimony  ;  and  in 
days  when  so  many  attempts  are  made  to  destroy  the 
cvedibility  of  the  Evangelists,  it  is  well  to  note  these  inci- 
dental evidences  of  the  absence  of  all  collusion  between 
them. 

Tlie  second  thing  worthy  of  notice  in  the  narrative  of 
this  miracle  is  the  ])laco  which  this  class  of  wonderful 
works  holds  in  relation  to  the  others  which  Jesus  did. 
There  is  a  clear  difference  between  the  raising  of  the 
dead  and  every  other  kind  of  mii-acle  wrought  by  our 
Lord.  No  doubt  each  miracle  reqiiired  divine  power  for 
its  performance,  but  the  evidence  of  the  presence  and 
operation  of  that  power  is  stronger  in  the  case  of  the 
raising  of  the  dead  than  in  all  others.  For  in  the  others 
the  line  of  demarcation  between  the  natural  and  the  su- 
pernatural is  not  so  clearly  and  sharply  defined,  but  in 
this  it  is  distinctly  marked ;  and  however  a  man  may 
stand  in  doubt  at  other  times,  if  he  admits  the  fact  that  the 
dead  were  raised,  he  cannot  stop  short  of  the  acknowledg- 
ment that  they  were  so  raised  by  the  agency  of  God. 
As  Trench  has  well  observed,  '^  the  line  between  health 
and  sickness  is  not  definitely  fixed,  in  like  manner 
storms  alternate  with  calms ;  and  there  are  other  pro- 
cesses of  nature  closely  analogous  to  some  of  the  wondrous 


THE  RAISING  OF  JAIRUS'  DAUGHTER.  235 

works  which  Jesus  did,  but  here  there  is  a  contrast  and 
no  resemblance.  Nature  never  coukl,  never  did,  raise 
the  dead,  and  hence  it  is  that  miracles  of  this  sort  in  the 
New  Testament  are  those  which  on  the  one  hand  do  bring- 
most  conviction  to  the  candid  inquirer,  and  which,  on  the 
other,  are  most  assailed  by  the  sophistry  of  the  sceptic."  * 
Now,  as  if  to  silence  all  objections  that  might  be  brought 
against  them,  our  Lord  repeated  this  kind  of  miracle  three 
times,  probably  more  frequently,  but  we  have  the  record  of 
only  three,  each  time  with  such  circumstantial  variation, 
as  to  remove  doubt  from  the  unbiased  mind.  In  the  pres- 
ent instance  the  little  girl  was  just  dead  ;  in  the  case  of 
the  widow's  son  at  Nain,  friends  were  carrying  his  re- 
mains to  the  tomb  ;  and  in  that  of  Lazarus  the  corpse  had 
been  four  days  in  the  grave,  and  corruption  had  advanced 
in  some  degree — all  tliis,  that  it  might  be  proved  to  men 
that  '''■  Jesus  is  the  Christ,  the  Son  of  God,  and  that  be- 
lieving they  might  have  life  through  his  name." 

The  spiritual  teaching  of  this  miracle — that  is,  its  sig- 
nificance as  a  sign — is  not  far  to  seek.  It  lies,  indeed, 
upon  the  surface.  It  declares  to  us  that  it  is  Jesus 
alone  who  can  raise  us  from  the  death  of  sin  to  the  life 
of  righteousness.  He  quickens  those  who  are  ''dead  in 
trespasses  and  sins."  And  in  this  view  of  the  matter, 
two  thoughts  suggest  themselves. 

The  first  is  that  parents  should  bring  their  children  to 
Christ  with  the  prayer  that  he  would  quicken  them  into 
ne\vness  of  life.  Jairus  was  very  prompt  and  earnest  in 
applying  to  Christ  for  the  healing  of  his  daughter. 
Equally  so  should  every  parent  be  in  asking  that  his 
children  may  be  renewed,  and  translated  out  of  the  king- 

*  "  Notes  on  the  Miracles,"  p,  187. 


23C  THE  MIRACLES  OF  OUR  SAVIOUR. 

dom  of  darkness  into  God's  marvellous  light.  They  should, 
as  it  were,  in  the  language  of  Paul  to  the  Galatians  "  tra- 
vail in  birth  for  them  again  until  Christ  be  formed  "  in 
them.  It  is  a  great  thing  when  a  child  is  born,  but  it  is 
a  greater  when  it  is  born  again,  and  to  the  attainment  of 
that  blessed  result  all  the  }3rayer8  and  efforts  of  a  parent 
in  its  nurture  should  be  directed.  No  doubt  the  agency 
of  the  Holy  Spirit  is  needed  for  that.  But  He  works 
through  hiiman  instrumentality  and  the  instrumentality 
which  he  most  delights  to  employ  and  bless  is  the  godly 
example,  wise  instruction  and  earnest  supplications  of 
parents. 

The  second  thought  here  suggested  is  that  children 
shoidd  open  their  ears  to  Christ.  Do  you  not  hear  him 
now,  my  dear  young  people,  saying  unto  you,  ''  Arise  "  ? 
Rouse  yourselves,  then,  at  his  bidding,  to  think  of  spirit- 
ual things.  Give  him  your  hand,  that  he  may  lift  you 
up,  and  lead  you  on.  Do  not  grow  up  in  sin  ;  but  be- 
fore it  has  woven  its  web  around  you,  before  habits  hard 
to  break  have  been  formed  by  you,  begin  to  serve  the 
Lord.  Listen,  he  is  saying  to  you  again,  "  Arise."  Oh 
that  you  would  obey  his  voice,  that  he  may  work  in  you 
by  his  Spirit  to  will  and  to  do  of  his  good  pleasure  !  Here 
is  a  beautiful  poem,  written  by  a  dear  friend  in  the  old 
country,  recently  gone  to  glory,  that  may  induce  you  to 
obey  his  call. 


"  Maidon  to  my  twelfth  year  como, 

1  had  read,  in  Scripture  story, 
Of  a  damsel  cold  and  diimh. 

Wakened  by  the  Lord  of  j>"lory  ; 
And  it  Lsoemed  to  me  he  spoke, 

And  his  livinjij  word  thrilled  through  me, 
Till  in  me  new  life  awoke, 

As  he  said,  '  Talitlia  cumi.' 


THE  RAISING  OF  JAIRUS'  DAUGHTER,  237 

"  I  had  to  my  chamber  gone, 

Eyes  all  swolleu,  and  red  with  weeping, 
For  my  heart  felt  like  a  stone, 

And  my  life  a  dream  in  sleeping  ; 
Jesus  in  my  chamber  stood, 

Jesns  stretched  his  hands  nnto  me, 
Hands  all  pierced,  and  dropping  blood, 

As  he  said,  '  Talitha  cuuii.' 

'•'•  Friends  and  neighbors  gathered  in, 

Made  no  small  ado  and  weeping, 
Dead  I  was,  yes,  dead  in  sin, 

Dead,  bnt  I  was  only  sleeping  ; 
For  thy  Avill  renewed  me,  Lord, 

Freed  from  the  disease  that  slew  me, 
And  to  pious  friends  restored, 

Crown'd  with  thy  '  Talitha  cumi.' 

"Now  with  lamp  I  watch  and  wait 

For  my  Lord's  returning  to  me  ; 
Should  I  slumber  when  'tis  late. 

Let  that  word  rouse  and  renew  me, 
And  when  long  laid  in  the  tomb, 

Long  forgot  by  those  who  kncv/  me, 
Thou  wilt  not  forget  to  come. 

Come  with  thy  '  Talitha  cumi.'  "  * 

These  are  the  main  lessons  of  the  miracle  as  a  siirn, 
but  we  may  not  conclude  without  drawing  some  practical 
inferences  from  the  narrative  as  a  whole. 

Let  us  learn,  then,  that  death  has  no  respect  for  the 
most  tender  years.  This  is  a  truth  so  very  true  as  to 
seem  trite,  and  yet  we  so  frequently  forget  it,  that  it  is 
well  to  make  it  sometimes  the  theme  of  distinct  and  defi- 
nite meditation.  If  we  ask  ourselves  when  is  the  time 
to  die,  we  shall  seem  prone  to  muse  the  answer,  which 
we  have  not  courage  to  express,  and  to  say  within  our- 
selves, "  Not  now."  Wliatever  be  our  age,  there  will 
be  some  plan   unfinished,  some   project   unaccomplished, 

*  "Life  of  W.  B.  Eobertson,  D.D.,"  by  James  Brown,  D.D..  pp. 
174,  175. 


238  THE  MIRACLES  OF  OUR  SAVIOUR. 

some  ambition  unrealized,  and  tliat  will  dispose  us  to 
think  it  undesirable  that  we  should  die  now.  So  ever 
as  the  matter  comes  into  our  minds  we  try  to  put  it 
away  from  us  into  the  indefinite  future.  Now  if  this  be 
the  case  with  those  advanced  in  life,  how  much  more  so 
is  it  with  the  young  !  The  world  is  all  before  them.  Their 
minds  are  full  of  day-dreams  as  to  the  future.  They 
cling  to  the  belief  that,  Avhoevcr  dies,  they  are  sure  to 
live.  It  would  be  unnatural  if  it  were  otherwise,  and  it 
would  not  be  good  for  them  to  be  always  thinking  of  ■ 
death.  Indeed  few  things  seem  to  me  to  be  so  "  eerie  " 
as  to  hear  from  the  lips  of  childhood  some  strange  re- 
mark about  the  grave.  Yet  if  it  be  an  evil,  as  it  surely 
is,  to  have  all  our  lives  darkened  by  the  thought  of  death, 
it  is  just  as  bad  to  have  all  thought  of  death  banished 
from  our  minds.  The  true  safeguard  from  both  of  these 
extremes  is  to  have  such  faith  in  Christ,  and  to  live  so  in 
his  love  and  service  that  it  will  not  matter  when  we  die. 
Let  the  young  before  me,  therefore,  get  such  faith,  for 
death  to  those  who  trust  in  Jesus  and  love  him,  is  not  a 
thing  to  be  afraid  of,  or  to  weep  about,  but  only  a  going 
home  to  "  the  Father's  house  on  high."  And  this  is  just 
as  important  for  those  of  riper  years  as  it  is  for  childhood 
and  youth.  None  of  us  knows  what  a  day  may  bi-ing 
forth.  To  be  ready  for  dying  will  not  make  our  lives 
shorter,  or  less  happy,  or  less  full  of  usefulness, — nay,  it 
will  make  them  all  the  happier,  as  delivering  us  abso- 
lutely from  slavery  through  the  fear  of  death. 

But,  secondly,  let  us  learn  that  Ave  have  a  sure  resource 
in  Jesus,  in  every  sort  of  trouble.  How  different  were 
the  cases  of  those  who  thronged  around  him  for  relief  ou 
earth  ?  No  two  of  theiu  were  precisely  like  each  other. 
Every  one  luul  his  own  cup  of  bitterness.  The  leper, 
with   his  scaly  loathsomeness  5    the  paralytic  in  his  help- 


THE  RAISING  OF  J  AIR  US'  DAUGHTER.  239 

lessness ;  tlic  blind  man  groping  his  way  with  the  tip  of 
his  staff;  the  deaf  and  dumb,  looking  in  mute  earnest- 
ness the  prayer  which  he  could  not  speak  ;  the  poor  de- 
moniac in  his  direful  slavery  to  the  invader  of  his  soul  ; 
the  sick  one  with  the  fever  galloping  in  her  veins ;  the 
timid  one  touching  the  hem  of  his  garment  for  her  secret 
malady  ;  and  the  widow  weeping  over  her  only  son  ly- 
ing dead  on  his  bier — all  received  help  and  healing 
from  him.  No  matter  at  what  point  in  the  circumfer- 
ence of  human  misery  they  stood,  he  was  at  the  centre 
of  gracious  supply.  It  was,  moreover,  easy  for  them  to 
reach  him,  and  no  one  appealed  to  him  in  vain.  And  the 
same  is  true  still,  though  now  he  is  unseen  and  on  the 
throne  behind  the  veil.  Though  now,  ascended  upon 
high,  he  is  still  "  that  same  Jesus  "  that  he  was  on  earth  ; 
and  whatever  be  the  cause  of  our  distress,  he  can  and  will 
help  all  that  call  upon  him.  Either  he  will  remove  the 
cause  of  our  trial,  or  he  will  sustain  us  to  bear  it  until  it 
has  done  its  work  in  us.  Let  us  therefore  betake  our- 
selves to  him  in  every  emergency,  and  he  will  give  us 
relief. 

But,  lest  you  should  misapprehend  his  method  of  deal- 
ing with  the  afflicted,  I  ask  you  to  notice,  in  the  third 
place,  here,  that  in  coming  to  our  help  the  Lord  may  de- 
lay mitil  we  are  in  absolute  extremity.  If  he  had  so 
chosen,  he  might  have  deferred  his  interview  with  the 
woman  until  after  he  had  gone  to  the  home  of  Jairus,  but 
in  this  case,  as  in  that  of  Lazarus  afterward,  he  deliber- 
ately delayed  until  the  circumstances  were  such  as  to 
make  all  human  help  impossible.  Nor  do  these  two  in- 
stances stand  alone.  When  Abraham  was  on  Mount 
Moriah,  it  was  not  until  the  very  latest  moment  that 
the  angel  intervened  ;  when  Jacob  wrestled  with  the 
angel,  the  day  was  breaking  ere   the  blessing   was  be- 


240  TffE  MIRACLES  OF  OUR  SAVIOUR. 

stowed ;  at  the  marriage  feast  in  Cana,  tlie  wine  ran  dry 
before  the  miraculous  supply  was  given ;  and  if  you  will 
carefully  read  through  the  hundred  and  seventh  psalm, 
you  will  see  that  in  all  the  cases  there  so  graphically 
described,  the  sufferers  were  in  extremity  before  God 
came  to  them  Avitli  help. 

Now,  by  this  delay,  at  least,  two  purposes  were  sub- 
served. The  Lord  thereby  tried,  and  by  trying  strength- 
ened the  faith  of  the  applicants.  The  prayer  of  the  Syro- 
Phoenician  woman  met  at  first  with  what  seemed  a  refusal, 
in  order  that  he  might  lead  her  up  to  such  strength  of 
faitli  as  enabled  him  to  say,^'  0  woman,  great  is  thy  faith! 
Be  it  unto  thee  even  as  thou  Avilt."  The  cry  of  Jacob 
for  deliverance  from  Esau  was  apparently  disregarded, 
just  that  he  might  be  led  to  the  discovery  of  a  deeper  need, 
and  to  offer  the  prayer,  ''  Tell  me,  I  pray  thee,  thy  name." 
So  it  is  still,  and,  therefore,  when  the  answer  to  our  prayer 
is  delayed,  let  us  not  imagine  that  tlie  Lord  is  disregard- 
ing us,  but  let  us  wait  on  him,  and  be  of  good  courage, 
for  he  shall  strengthen  our  hearts.  Yes,  wait  on  the  Lord. 
He  is  worth  waiting  on,  since  he  never  comes  empty 
handed.  '^  Though  he  tarry,  wait  for  him.  He  will 
surely  come,  he  will  not  tarry." 

But  another  purpose  subserved  by  this  delay  was  that 
it  might  be  seen  that  the  help,  when  it  did  come,  was 
from  God  himself.  The  hand  of  omnipotence,  as  we  have 
seen,  is  more  clearly  recognized  in  the  raising  of  the  dead 
than  in  the  healing  of  the  sick,  and  so  the  more  helpless  we 
are,  the  more  distinctly  do  we  see,  when  we  are  assisted, 
that  ''our  help  cometh  from  the  Lord,  who  hath  made 
heaven  and  earth."  Therefore,  let  us  never  despair,  for 
"  man's  extremity  is  God's  opportunity."  And  while  you 
are  waiting  thus  for  God,  it  will  do  you  good  to  observe 
how  kindly  Jesus  spake  here  to  Jairus,  when  his  servant 


THE  RAISING  OF  J  AIR  US'  DAUGHTER.  241 

came  to  say  to  him,  ^'  Tliy  daughter  is  dead."  It  was 
a  painful  thing  for  him  to  hear  that  announcement.  It 
went  like  a  dagger  to  his  heart,  and  would  have  crushed  all 
hope  within  him.  But  the  Lord,  turning  to  him  at  that  mo- 
ment said,  <<  Fear  not,  only  believe,"  and  that  held  him  up. 
It  was  as  if  the  Saviour  liad  given  him  his  hand  to  grasp, 
that  he  might  thereby  be  steadied  and  maintained.  And 
so  when  the  Lord  delays  to  answer  our  cry,  he  gives  us 
something  to  support  us  while  we  wait.  If  we  must  bear 
the  sharp  pain  of  some  thorn,  either  in  the  flesh  or  in  the 
spirit,  a  little  longer,  he  is  sure  to  say  to  us,  ''  My  grace 
is  sufficient  for  thee  ;  my  strength  is  made  perfect  in 
weakness." 

Learn,  finally,  from  this  narrative,  that  Christ  will  not 
show  his  gracious  power  to  scoffers.  When  he  said  to 
those  who  were  making  the  house  of  mourning  like  a 
Bedlam  with  their  noise,  "  Why  make  ye  this  ado  %  The 
damsel  is  not  dead,  but  sleepeth,"  there  was  a  promise,  if 
they  had  only  understood  him,  of  an  immediate  restora- 
tion of  the  maiden  to  life.  But  they  laughed  him  to 
scorn,  and  for  that  they  were  excluded  from  the  cham- 
ber when  he  v\a'ought  the  miracle.  You  remember  how 
the  nobleman  who  leaned  upon  the  hand  of  the  king  of 
Israel  sneered  at  Elisha's  prophecy  of  immediate  plenty 
in  Samaria  during  a  time  of  siege  and  famine,  and  how, 
because  he  did  so,  he  was  trodden  to  death  in  the  gate, 
seeing  the  plenty,  but  not  permitted  to  partake  of  it. 
You  remember,  also,  how  to  the  prejudiced  priests  and 
Scribes,  the  dissolute  Herod  and  the  sceptical  Pilate, 
Jesus  was  silent;  while  to  those  who  loved  and  trusted 
him,  he  was  confidential,  as  friend  is  with  his  friend. 
That  is  the  principle  which  he  follows  in  his  dealings 
with  men,  still.  It  is  written,  '■'  The  meek  will  he  guide 
in  judgment ;  the  meek  will  he  teach  his  way ;  "  and 


242  T^f^E  MIRACLES  OF  OUR  SAVIOUR. 

again,  "  the  secret  of  the  Lord  is  with  them  that  fear 
him,  and  he  will  shew  them  his  covenant."  But  with 
"  the  froward  he  will  show  himself  froward,"  and  the 
scoffer  will  be  left  to  the  fruit  of  his  own  doings.  In  a 
certain  place  we  read  that  Christ  did  no  mighty  works 
because  of  the  people's  unbelief ;  but  with  believers,  the 
rule  of  his  administration  is  ''  according  to  thy  faith,  so 
be  it  unto  thee."  Let  us  beware,  therefore,  of  sitting  '•'•  in 
the  seat  of  the  scornful,"  for  just  as  the  scoffers  were 
tui'ned  out  of  the  house  of  Jairus,  they  will  be  ultimately 
excluded  from  the  happiness  of  heaven. 


XVII. 

THE  HEALING  OF  THE  WOMAN  WHO  TOUCHED  THE  GAR- 

MENT. 

Matt.  ix.  20-22.    J\fark  y.  25-3^.    Luke  viii.   4.S-Z.8. 

We  have  in  these  narratives  an  account  of  what  might 
be  called  the  parenthetic  miracle  of  the  gospels.  It  may 
be  said,  indeed,  of  all  the  miracles  of  our  Lord,  that  they 
were  but  like  alms  given  by  him  incidentally  to  the  poor 
and  needy  and  suifcring  and  sorrowful  of  mankind,  as  ho 
journeyed  on  toward  the  making  of  the  great  gift  of  him- 
self upon  the  cross  for  the  sins  of  the  world.  In 
that  sense  they  were  all  parenthetic  ;  but  in  a  lower 
and  more  limited  sense  this  one  is  especially  so,  for  it 
was  performed  by  Jesus  as  he  was  on  his  way  to  the 
house  of  Jairus,  and  the  record  of  it  comes  in  as  a  long 
parenthesis  between  the  application  of  the  ruler  on  be- 
half of  his  daughter,  and  the  granting  of  his  request  by 
the  Lord. 

Among  ourselves,  the  judge  on  the  bench,  in  clearing 
the  ground  for  his  decision  of  the  main  question  submit- 
ted to  him,  will  sometimes  incidentally  let  fall  opinions 
on  other  matters  not  immediately  before  him.  These 
are  often  of  very  great  value,  and  are  quoted  and  referred 
to  as  ^'  Obiter  Dida.'"  So  this- is  an  obiter  miracle  of 
Christ  j  a  miracle   wrought   by   him  by  the  way,  as  he 

243 


244  THE  MIRACLES  OF  OUR  SAVIOUR. 

was  going  forward  to  the  house  of  Jairus  for  the  special 
purpose  of  giving  life  to  his  daughter. 

We  read  in  Luke  that  "  as  he  went  the  multitudes 
thronged  him."  The  word  rendered  ''  thronged "  is 
very  strong.  It  means  that  they  pressed  round  him  so 
as  almost  to  suffocate  him — that  the  pressure  was  so 
great  that  it  was  difficult  for  him  even  to  breathe.  The 
great  majority  of  this  moving  mass  of  people  were  doubt- 
less actuated  by  mere  cui'iosity.  They  were  convinced 
that  a  miracle  was  about  to  be  performed,  and  they  were 
eager  to  see  it.  But  there  was  one  among  them  with  a 
deep,  earnest,  hidden  purpose  in  her  heart.  She  was  a 
poor,  weak  woman,  pale,  worn  and  wasted  from  the 
draining  effect  upon  her  of  an  inner  malady  of  twelve 
years'  standing,  which  no  physician  coidd  cure,  though 
she  had  "  spent  all  her  living  "  on  medical  advice.  As  a 
last  resort,  hearing  that  Jesus  was  there,  she  determined 
to  apply  to  him,  but  with  shrinking  modesty  she  did  not 
wish  to  reveal  the  nature  of  her  disease — the  rather,  per- 
haps, that  it  Avas  of  a  sort  that  rendered  her  ceremonially 
unclean — and  so  she  made  her  way  through  the  crowd 
until  she  came  immediately  behind  him,  and,  saying 
Avithin  herself,  "  If  I  may  but  touch  his  garments,  I  shall 
be  made  whole,"  she  put  forth  her  hand  and  touched  the 
border  of  his  garment.  As  Dr.  James  Morison  has  said, 
"  Her  attention  was  fixed,  not  on  her  act  of  touching,  as 
contradistinguished  from  some  other  mode  of  contact, 
but  on  the  garments  of  the  Lord  as  contradistinguished 
from  his  person."  And  the  moment  she  did  touch  his 
garment's  hem,  a  strange,  electric  thrill  of  new-given  life 
tingled  throu:;h  her  frame.  She  felt  that  she  was  cured. 
She  had  within  her  that  indescribable  sensation  which  told 
her  that  she  had  been  healed  of  the  plague  which  had  so 
long  afflicted  her.     But  the  virtue   was  not  in  the  gar- 


THE  WOMAN  WHO   TOUCHED  THE  GARMENT.      245 

ment,  or  even  in  the  fringe  to  which  so  much  importance 
was  attached  as  a  thing  required  by  the  law  of  Moses, 
(Numbers  xv.  37-40  ;  Deut.  xxii.  12).  It  was  in  Christ 
himself.  There  was,  no  doubt,  something  of  supersti- 
tion in  the  mode  of  her  application,  but  he  who  "  doth 
not  break  the  bruised  reed  or  quench  the  smoking  flax," 
did  not  reprove  her  for  that.  Rather  he  used  it  to  lead 
her  up  to  something  higher,  for  he  cured  her  by  an 
act  of  his  divine  will,  and  then  took  means  to  bring  her 
to  intelligent  faith. 

What  these  means  were  is  fully  set  before  us  here. 
He  turned  about  and  asked  with  apparent  abruptness, 
'^  Who  touched  my  clothes  ?  "  A  question  proposed 
by  him  not  in  ignorance,  but  simply  with  the  view 
of  eliciting  publicly,  for  the  benefit  not  only  of  the 
woman  herself,  but  also  of  the  multitude,  the  real  facts 
of  the  case.  It  is  not  to  be  supposed,  therefore,  from  the 
language  which  he  employs,  that  the  influence  that 
wrought  the  cure,  went  from  our  Lord  involuntarily. 
On  the  contrary,  he  knew  perfectly  the  circumstances  of 
the  woman,  and  he  willed  to  cure  her,  but  the  purpose 
of  his  question  was  to  lead  her  up  to  a  public  confession 
of  all  that  he  had  done  for  her.  Those  who  cavil  at  this 
mode  of  procedure  should  remember  how  common  it  is 
for  men  who  are  themselves  well  informed  as  to  a  partic- 
ular case  to  put  questions  as  if  with  a  view  to  obtain 
knowledge  regarding  it,  but  really  for  the  purpose  of 
bringing  the  whole  matter  to  public  notice.  Thus,  to 
take  a  familiar  illustration  :  in  the  British  House  of 
Commons  there  is  a  certain  part  of  every  sitting  known 
as  '•''  question  time,"  during  which  members,  who  have 
already  given  notice  of  their  intention,  rise  in  their  places 
to  put  questions  to  the  representatives  of  the  govern- 
ment, though  they  know  all  about  what  they  ask,  and 


246  THE  MIRACLES  OF  OUR  SA  VIOUR. 

only  desire  to  bring  the  truth  concerning  it  to  the  notice 
of  the  nation.  Now  it  was  just  similar  here,  but  the  dis- 
ciples, who  knew  nothing  of  what  had  occurred,  were 
amazed  at  the  words  of  their  Master,  and  Peter,  their 
usual  spokesman  on  such  occasions,  said :  "  Master,  the 
multitudes  press  thee  and  crush  thee,  and  sayest  thou. 
Who  touched  me  %  "  But  it  was  no  ordinary  touch  he 
was  inquiring  after.  He  did  not  ask  who  had  been 
pushed  against  him  involuntarily  by  the  pressure  of  the 
crowd  ;  but  which  of  them  it  was  who  of  set  purpose  and 
deliberate  intention  had  applied  to  him  by  touch  for  a 
supernatural  blessing,  and  had,  as  he  knew,  received 
such  a  blessing  from  him.  "  And  he  looked  round  to  see 
her  that  had  done  this  thing."  Then,  finding  that  he 
knew  all  about  it,  the  poor  woman  came,  fearing  and 
trembling,  and  fell  do^vn  before  him,  and  '•''  told  him  all 
the  truth,''  or,  as  Luke  has  it,  "  declared  in  the  presence 
of  all  the  people  for  what  cause  she  had  touched  him." 
This  was  what  he  sought,  and  having  obtained  that,  he 
said  to  her,  with  the  deepest  tenderness,  "  Daughter,  thy 
faith  hath  saved  thee,  go  into  peace."  Thus  she  went 
away  with  a  double  cure, —  with  the  fountain  of  her 
blood  dried  up,  and  wi\\\  the  peace  of  God  in  her  heart. 
I  call  your  attention  to  the  words  which  I  have  used, 
"  Go  into  peace."  As  Plumtre  has  said,  the  "  phrase  go 
in  peace,"  has  become  so  idiomatic  that  we  dare  not 
change  it,  but  it  may  be  well  to  remember  that  the  true 
meaning  of  the  Greek  is,  "  go  into  peace."  *  It  is  as  if 
he  had  said,  "  take  thankfully  the  cure  which  you  have 
received  for  the  body,  but  as  you  go  away,  enter  into 
the  peace  which  I  came  to  impart  to  all  those  who  trust 
in  me.'' 

r 

*  "  New  Testament  Commentary  for  English  Readers,"  edited  by 
Bishop  Ellicott,  Vol.  i.  p.  202. 


THE  WOMAN  WHO  TOUCHED  THE  GARMENT.      247 

Now,  taking  this  miracle  as  designed  to  instruct  us 
concerning  the  nature  of  sin,  the  characteristics  of  Christ's 
cure  of  sin,  the  means  of  obtaining  that  cure  from  him, 
and  the  obligation  resting  on  those  who  have  obtained  it, 
let  us  see  what  light  we  may  obtain  from  it  on  these  four 
things. 

In  the  first  place,  it  sets  before  us  the  fearful  nature 
of  sin.  We  need  not  too  curiously  inquire  into  the  nature 
of  the  malady  with  which  this  woman  was  afflicted. 
There  is  enough  on  the  very  surface  of  the  narrative  to 
indicate  its  significance  as  a  symbol  of  sin.  For  twelve 
long  years  her  physical  strength  was  drained  away,  and 
she  was  enfeebled  and  wasted  by  it,  almost  to  a  shadow. 
Now  it  is  quite  similar  with  sin.  It  is  a  wasting  thing. 
In  many  of  its  forms  it  wastes  money.  In  many  others 
it  wastes  health  ;  but,  worst  of  all,  in  all  its  forms,  it  wastes 
the  soul  itself.  How  many,  who  in  their  youth  gave  high 
promises  of  mental  greatness,  are  now  reduced  to  the 
merest  drivellers,  under  the  influence  of  opium  or  of  alco- 
hol %  Then  morally,  how  does  sin  blight  the  conscience, 
eating  it  out  of  the  man,  until  he  is  ready  for  any  in- 
iquity !  How  it  weakens  the  will  too,  so  that  he  ayIio  once 
stood  firm  as  the  oak  against  all  storms,  now  bends  like 
a  reed  before  the  most  trifling  breeze  !  In  a  word,  Deli- 
lah-like, it  shears  from  a  man  the  locks  of  his  strength, 
and  leaves  him  a  helpless  prey  to  his  appetites  and 
passions.  But,  besides  all  this,  all  the  efi'orts  which  the 
sinner  puts  forth  to  get  rid  of  his  sin  only  make  matters 
worse.  This  woman  had  '■''  spent  all  her  living  upon 
physicians,  and  was  nothing  bettered,  but  rather  grew 
worse :  "  so  the  sinner,  when  he  becomes  conscious  of  his 
guilt  and  depravity,  tries  many  expedients  to  get  rid  of 
them,  but  these  are  all  miserable  failures.  At  first,  per- 
haps, he  thinks  he  wiU  forget  it  in  a  round  of  pleasure. 


248  THE  MIRACLES  OF  OUR  SAVIOUR. 

He  goes  to  places  of  amusement,  he  tries  the  flowing  cup  ; 
he  seeks  frivolous,  or,  as  the  world  prefers  to  phrase  it, 
cheerful  society,  and  for  a  season  all  seems  to  go  with 
him  merry  as  a  marriagc-bcll.  By  and  by,  however,  he 
discovers  that  he  has  only  been  acting  the  part  of  the 
ostrich,  which  buries  its  head  in  the  sand,  thinking  to 
get  rid  of  its  pursuers  by  making  them  invisible,  and  at 
length  the  sad  confession  is  wrung  out  of  him — I  quote 
the  words  of  one  who  wrote  from  experience — 

"  Though  /ray  companions  ronnd  the  bo\¥l 
Dispel  a  while  the  sense  of  ill ; 
Though  plsasuros  fill  the  maddening  soul, 
The  heart,  the  heart,  is  lonely  still." 

Another  of  perhaps  a  more  serious  turn  of  mind  thinks 
he  will  make  himself  better.  He  imagines  he  will 
effect  his  cure  by  the  performance  of  good  works.  But 
he  has  not  gone  far  until  he  discovers  that  he  has  begun 
at  the  wrong  end.  He  is  trying  to  heal  the  tree  by 
working  on  the  fruit,  in  utter  forgetfulness  of  the  precept : 
"  Make  the  tree  good,  and  its  fruit  will  be  good."  He 
finds  that  he  cannot  satisfy  himself,  and  so  that  it  is  vain 
for  him  to  dream  of  satisfying  God;  or,  if  he  thinks  to  say, 
like  the  young  man,  concerning  the  commandments  of 
the  law,  "  all  these  have  I  kept  from  my  youth  up,"  there 
comes  some  testing  acid  wliicli  reveals  him  to  himself  and 
shows  him  that  he  lacks  tlie  one  thing  which  is  especially 
needful,  the  new  heart,  for  the  prosecution  of  the  new  life. 
Another  perhaps  tries  formalism  in  religion.  He  joins 
the  church.  He  gives  punctilious  attention  to  outward 
services.  He  attends  the  sanctuary,  he  observes  the 
sacrament  and  the  like.  But  he  also  discovers,  at  length, 
that  he  has  reversed  the  proper  order  of  procedure,  for 
these  things  are  really  valuable  only  after  the  sin  is  cured. 


THE  WOMAN  WHO  TOUCHED  THE  GARMENT.      249 

and  have  no  virtue  in  them  to  effect  its  cure.  We  may 
and  do  get  to  the  church  through  Christ,  but  we  cannot 
get  to  Christ  through  the  church.  So  one  hope  after  an- 
other fails  the  sinner.  He  has  not  improved  his  case, 
but  all  the  time  it  has  been  growing  more  serious,  for  all 
the  time  his  heart  has  been  estranged  from  God,  and 
everything  that  issues  from  it  has  in  it  the  tincture  and 
the  taint  of  evil. 

But  now,  in  the  second  place,  look  at  the  cure  of 
sin  which  Christ  effects  as  that  is  symbolized  in  the  case 
before  us.  It  is,  for  one  thing,  thorough.  It  goes  to  the 
root  of  the  disease.  Other  physicians  deal  with  the 
symptoms,  Jesus  alone  grapples  with  the  evil  itself.  So 
far  as  it  is  guilt,  he  removes  that  by  the  sacrifice  of  him- 
self upon  the  cross.  He  tells  the  sinner  that  he  has  suf- 
fered in  his  stead.  He  declares  that  he  has  nailed  his 
sins  with  his  own  body  to  the  tree,  and  that  now  on  the 
ground  of  the  atonement  which  he  has  made,  God  is  able 
and  willing  righteously  to  forgive  him,  and  believing  that, 
like  the  woman  in  our  text,  the  anxious  one  '^  goes  into 
peace."  In  so  far,  again,  as  the  disease  is  depravity, 
Christ  bestows  his  Spirit  on  the  believer,  who  is  by  the 
agency  of  that  divine  person  renewed  in  righteousness 
and  holiness  and  delivered  from  the  slavery  and  pollution 
of  sin,  as  well  as  from  its  punishment. 

Further,  this  cure,  thus  thorough,  is  immediate.  The 
woman  in  this  narrative  experienced  relief  the  moment 
she  touched  the  border  of  the  Saviour's  garment.  That 
which  for  twelve  long  years  she  had  been  seeking  in  vain, 
was  bestowed  on  her  by  Christ  at  once.  So  the  salva- 
tion of  the  soul  from  sin  comes  immediately  on  faith. 
Many  a  man,  indeed,  has  been  for  a  long  time  anxious, 
and,  therefore,  it  has  come  to  be  supposed  by  multitudes 
that  before  one  can  be  a  real  convert,  he  must  be  for  a 


250  THE  MIRACLES  OF  OUR  SAVIOUR. 

lengtliencd  period  under  what  is  called  conviction  of  sin; 
but  if  you  look  into  the  matter  carefully,  you  will  dis- 
cover that  ■wherever  an  inquirer  has  been  a  long  while  in 
obtaining  a  cure,  it  has  been  because  he  was  unwilling 
to  apply  to  Christ  for  it,  or  to  accept  it  in  Christ's  way, 
and  that  the  moment  he  really  did  these  things  he  was 
delivered. 

I  say  not,  indeed,  that  the  applicant  will  be  in  a  mo- 
ment perfectly  emancipated  from  the  dominion  of  sin  and 
completely  sanctified.  But  he  is  fully  forgiven,  and 
actually  renewed.  There  is  bestowed  upon  him  a  perfect 
pardon,  and  there  is  implanted  in  him  a  new  principle  of 
life,  which  by  the  grace  of  the  Holy  Spirit  gradually 
develops  itself,  in  his  character  and  conduct  here,  and  will 
be  thoroughly  perfected  in  the  woi'ld  to  come. 

Finally,  here  this  cure  is  given  freely.  The  woman 
before  us  had  spent  all  her  living  on  physicians,  and  at 
length  obtained  relief  from  One  who  took  from  her  no 
money,  and  desired  nothing  from  her  but  her  love.  Even 
so  the  Saviour  does  not  sell  his  pardon  and  regeneration. 
If  we  wish  to  buy  these  blessings,  we  cannot  obtain  them 
at  any  price  ;  but  if  we  will  accept  them  freely,  we  may 
have  them  at  once.  No  money,  no  tears,  no  sufferings, 
no  good  works  of  ours  will  ever  deserve  them,  but  if  we 
will  receive  them  as  free  gifts,  he  will  bestow  them  on  us 
at  once.  This  is,  indeed,  the  great  stumbling-block  in 
the  way  of  many  a  sinner's  cure.  He  ivill  purchase  it. 
He  does  not  wish  to  be  beholden  altogether  to  the  Sa- 
viour for  it.  But  thus  alone  is  it  that  any  man  can  be 
saved.  "  What,"  say  you,  "  am  I  to  do  nothing  for  my 
cure?  "  No,  I  answer,  for  you  cure  nothing  ;  only  accept 
it  in  humble  faith.  But,  once  cured,  do  everything  for 
Christ,  and  thereby  show  your  gratitude  to  him  who  has 
done  so  muck  for  you. 


THE  WOMAN  WHO  TOUCHED  THE  GARMENT.      251 

But,  looking  still  farther  at  the  spiritual  significance 
of    this    miracle,  let    us    see    what    it  teaches    us    as  to 
the  means    by  which  we   are   to  obtain   salvation  from 
Christ.     Luke  tells  us  that  the  Master  said,  "  Somebody- 
has  touched  me."     So,  to  be  saved  by  Christ,  we  must 
touch  him,  not,  indeed,  with  the  touch  of  physical  con- 
tact,   for  that   is  now   impossible,   but  with  that  of  the 
application  of  our  spirit  to  his.      Observe,  however,  that 
this  touch  is  neither  a  work  which  deserves  healing,  nor 
a  price  that  pays  for  it.     It  does  not  furnish  a  founda- 
tion, on  the  ground  of  which  we  can  claim  salvation  as  a 
matter  of  right.     But  it  is  the  means  through  which  the 
healing  energy  of  Christ  passes  from  him  into  our  spirits. 
Let  me   illustrate.     It  is  a  well  understood   mechanical 
principle  that  if  we  wish  to  transmit  force  from  one  body 
to  another,  we  must  first  establish  some  kind  of  union  be- 
tween them.      In  the  cotton  mill  you  may  have  the  most 
admirable  machinery  ;    and  in   the  basement   you  may 
have  the  most   powerfid  engine  careering   along   at  full 
speed  in  the  very  wantonness  of  its  strength,  but  unless 
you  connect  the  one  with  the  other,  every  spindle  will 
be  motionless,  and  every  loom  at  rest.     If  the  shaft  be- 
tween the   engine   and   the   screw   in  the   steamship  be 
broken,  the  propeller  will  immediately  stand  still.     If  the 
wire   be   snapped  asunder  the   telegram   cannot  be  dis- 
patched.    Now,  though  we  cannot  in  all  respects    reason 
from  the  mechanical  to  the  spiritual,  still  we  have  in  this 
law  of  material  force  an  outward  analogy  to   the  great 
moral  principle  that  if  influence  is  to  pass  from  one  spirit 
to  another,  a  union  between  them  must  be  first  established. 
If  a  young  man  is  to  be  ruined,  his  tempters  well  know 
that  in  order  to  effect  their  purpose  they  must  first  ob- 
tain his   confidence,  and  so   establish    a  union    between 
him  and  them  ;  while,  if  a  bad  man  is  to  be  reclaimed, 


252  THE  MIRACLES  OF  OUR  SA  VTOUR. 

the  good  man  who  seeks  to  do  so,  must  l)Oi^in  in  a  similar 
way,  by  gaining  his  confidence  and  affection.  We  are 
influenced  only  by  those  with  whom  we  are  connected 
by  some  uniting  bond,  or,  in  the  phraseology  of  this  nar- 
rative, whom  in  some  real  and  spiritual  sense  we  touch. 
Now  it  is  only  another  application  of  this  principle  when 
we  say  that  the  sinner  who  is  to  be  saved  must  in  some 
way  be  brought  into  spiritual  union  with  the  Lord  Jesu3 
Christ.  The  forgiveness  of  his  sins  results  from  Christ's 
being  connected  with  him  and  acting  in  his  stead,  and 
the  regeneration  of  his  soul  results  from  his  being  con- 
nected with  Christ  and  being  animated  by  his  spirit. 
Now  what  is  that  link  that  so  connects  the  sinner  and 
Christ  ?  It  is,  as  we  have  indicated  by  the  illustrations 
which  we  have  employed,  the  faith  or  confidence  of  the 
sinner  in  Christ.  We  are  one  with  those  whom  we  trust, 
in  so  far  forth  as  that  for  which  we  trust  them  is  con- 
cerned. The  touch  here,  therefore,  represents,  not 
bodily  contact  with  Jesus,  for  that  is  now  impossible;  nor 
the  outward  profession  of  confidence  in  him,  for  that  is 
but  like  a  being  pushed  against  him  by  the  crowd ;  but 
the  deliberate  and  believing  application  of  the  soul 
to  him,  for  that  deliverance  from  the  guilt  and  power 
of  sin  which  you  feel  you  need.  And  when  you 
make  that  application,  you  will  receive  pardon  and  re- 
newal. 

I  say  that  without  any  qualification,  for  the  most  super- 
ficial reader  cannot  fail  to  remark  here  the  sensitiveness 
of  the  Saviour  to  the  faintest  and  humblest  appeal  to  him 
for  cure.  Behold  how  bashfully  this  woman  came  to  him  ! 
Timidly,  from  behind,  she  reaches  him,  and  touches 
softly  the  border  of  his  robe,  and  then  quicker  than  the 
electric  spark  flashes  forth,  at  the  touch  of  a  human  hand, 
the  energy  of  Christ  came  from  him  for  her  cure.     Now, 


THE  WOMAN  WHO  TOUCHED  THE  GARMENT.      253 

just  as  he  responded  to  this  woman's  modestly  expressed 
desire,  he  will  bend  his  ear  to  your  faintest  entreaty  for 
salvation,  if  only  it  be  real.  There  needs  no  eloquence 
to  move  him.  We  require  no  well-rounded  form  of 
words  to  express  our  request  to  him.  All  that  is  re- 
quisite is  reality,  that  we  do  apply  to  him.  He  casts  no 
one  out  for  lack  of  boldness.  Therefore  if  you  go  genu- 
inely to  him,  you  may  depend  upon  it  that  he  will  re- 
spond to  your  entreaty.  The  grandees  of  earth  may 
turn  you  away  repeatedly  from  their  doors,  but  Jesus 
will  not  thus  repel  you.  The  men  of  the  world  may 
plead  the  pressure  of  engagements  as  a  reason  for  send- 
ing you  away  from  them  ;  but  though  the  government 
of  the  world  is  upon  his  shoulders,  the  Lord  Jesus  has 
both  the  time  and  the  heart  to  listen  to  your  faintest  cry. 
0  thou  timid,  bashful  one,  who  scarcely  darest  to  speak 
thy  petition,  let  the  desire  of  thine  heart  go  forth  to 
Jesus  now,  that  he  may  deliver  thee,  and  even  where 
thou  art  he  will  attend  to  thy  request. 

But,  finally,  see  what  light  the  spiritual  significance  of 
this  miracle  casts  on  our  obligation  to  Christ  after  we 
have  obtained  salvation  at  his  hands.  He  allowed  this 
woman  to  remain  in  the  background  until  she  had  re- 
ceived healing  from  his  power  ;  but  as  soon  as  that  had 
been  obtained  by  her,  he  called  her  forward  to  bear  tes- 
timony to  him  before  the  multitude.  So  Jesus  does  not 
ask  any  protestations  of  attachment  from  those  Vt^ho  are 
as  yet  unconverted  and  unsaved  ;  but  after  he  has  saved 
us,  he  calls  us  openly  to  avow  what  he  has  done  for 
us  and  in  us.  And  by  this  I  mean  not  simply  that  he 
requires  us  to  connect  ourselves  publicly  with  his  visible 
church  5  though  he  does  require  that,  and  that  is  of 
great  importance  in  its  own  place.  He  calls  us  to  live 
for  him  everywhere  j  to   confess  him  wherever    we  are 


254  THE  MIRACLES  OF  OUR  SAVIOUR. 

and  whatever  we  do  ;  to  transact  our  business  for  his 
glory  ;  to  speak  on  his  behalf  to  our  fellowmen  ;  and  to 
commend  him  by  our  declaration  of  that  which  he  has  done 
for  us,  to  the  acceptance  of  the  sinners  with  whom  we 
are  brought  into  contact.  To  confess  Christ  in  the 
church,  is  a  noble  thing — if  it  be  accompanied  by  such 
a  life  for  Christ — nay,  more,  if  the  confession  be  sincere, 
it  will  help  us  maintain  such  a  life.  If  therefore  you 
have  anything  to  confess  regarding  him — let  me  entreat 
you  to  do  it,  both  in  the  church  and  out  of  it.  Say  not 
to  me  that  you  are  afraid,  that  you  may  be  like  the  bar- 
ren tree  on  which  there  was  '•'•  nothing  but  leaves."  That 
was  bad,  very  bad  ;  but  it  is  not  much  better  with  a 
fruit  tree  on  which  there  are  no  leaves.  Visiting  a  friend 
one  day  in  the  neighborhood  of  Liverpool,  I  found  that 
he  had  just  gone  out,  but  was  expected  back  in  a  few 
minutes;  and  I  went  out  into  his  garden  to  wait  for  him 
there.  As  I  walked  about,  I  saw  some  gooseberry 
bushes,  from  which  the  caterpillars  had  eaten  all  the  leaves, 
and  on  the  branches  there  were  only  a  few  tiny,  stunted, 
withered  berries,  that  had  not  grown  an  iota  since  the 
leaves  had  been  taken  away,  and  were  not  worth  the  gath- 
ering. The  sight  of  these  bushes  set  me  thinking,  and 
led  me  ultimately  to  the  conclusion  that  if  it  is  bad  to 
make  a  confession  of  Christ  which  is  simply  formal  and 
unreal,  if  it  is  bad  to  make  a  confession  which  is  '■'-  noth- 
ing but  leaves,"  it  is  not  good  either  to  have  no  leaves ;  or, 
in  literal  phraseology,  to  make  no  confession,  even  if  you 
be  really  in  Christ.  Witlrout  such  a  confession  you  will 
live  a  poor  stunted  life  5  your  fruit  will  not  ripen,  your 
Christianity  will  not  thrive.  Therefore,  for  your  own 
sakes,  as  well  as  for  Christ's  sake,  if  you  have  received 
salvation  at  his  hands,  come  forth,  and  alike  in  the 
church  and  in  the  world  make  public  expression  of  your 


THE  WOMAN  WHO  TOUCHED    THE  GARMENT.      255 

indebtedness  to  him.  '^  Who  touched  me  ?  "  is  the  in- 
quiry of  Christ  as  he  looks  round  among  you  to-night,  and 
if  you  have  touched  him  and  have  thereby  obtained  sal- 
vation from  him,  make  an  open  confession  of  the  fact,  for 
you  may  rest  assured  that  such  a  confession  will  bring 
new  blessings  into  your  heart,  as  he  says  to  you  :  '^  Be 
of  good  cheer,  thy  faith  hath  saved  thee ;  go  into 
peace."' 


XVIII. 

TWO  MIEACLES  ON  THE  BLIND. 
Matt.  i.r.  2^-3/,    Mark  vlll.  22-26. 

We  have  brought  these  two  narratives  together,  not 
because  they  refer  to  the  same  incidents  in  the  Saviour's 
life,  or  because  they  belong  to  the  same  time  of  his  min- 
istry I  but  because,  alike  by  their  resemblances  to  each 
other  and  their  differences  from  each  other,  Ave  may 
learn  some  lessons  which  neither  of  them  when  taken 
separately  might  have  suggested. 

The  first,  which  tells  of  the  cure  of  two  blind  men  in  ca 
house,  in  an  unmentioned  locality,  is  peculiar  to  Matthew. 
If  we  were  to  judge  from  the  place  in  which  we  find  it, 
we  should  conclude  that  the  miracle  which  it  records  was 
wrought  immediately  after  the  raising  of  the  daughter  of 
Jairus  to  life  ;  but  as  Matthew  has,  for  the  most  part,  ar- 
ranged the  miracles  of  our  Lord  in  groups,  without  re- 
gard to  their  chronological  sequence,  we  cannot  reach  any 
certainty  either  as  to  its  date  or  its  locality  from  the  posi- 
tion in  which  the  account  of  it  is  here  found. 

The  second  is  peculiar  to  Mark,  and  the  miracle  which 

it  describes  seems  to  have  been  wrought  in  Bethsaida,  not 

far  from  the  place  where  the  five  thousand  were  fed  by 

the  five  loaves  and  two  fishes.     The  Saviour  was  then  on 

256 


TIVO  MIRACLES  ON  THE  BUND.  257 

his  way  to  Csesarea  Plulippi,  and  the  transfiguration  on 
Mount  Ilermon  occurred  only  a  week  or  two  later,  so 
that  we  can  at  least  approximately  fix  its  date. 

Both  miracles  belong  to  the  same  class.  They  are 
both  works  of  healing  ;  and  the  disease,  in  both  instances, 
was  blindness.  Both  of  them,  however,  differ  from  the 
case  of  the  man  described  in  the  ninth  chapter  of  the  fourth 
gospel,  for  he  was  born  blind,  while  they  had  lost  their 
sight  in  consequence  of  disease  in  the  eyes.  This  was  a 
very  common  malady  in  those  days  in  Palestine,  as  it  is 
still  in  Syria  and  Egypt.  Its  prevalence  and  severity 
are  easily  accounted  for,  '^  by  the  quantities  of  dust  and 
sand,  pulverized  by  the  intense  heat  of  the  sun  ;  by  the 
perpetual  glare  of  the  light ;  by  the  contrast  between  the 
heat  and  the  cold  sea-air  on  the  coast,  by  the  dews  at 
night  while  the  people  sleep  on  the  roofs  ;  by  smallpox,''  * 
etc. 

But,  however  we  may  account  for  the  frequent  occur- 
rence of  cases  of  blindness  among  the  people,  every  one 
can  see,  that,  as  a  disease,  it  is  a  most  suggestive  sym- 
bol of  the  spiritual  effects  of  sin  ;  and  that  especially  in 
three  respects.  First  of  all,  it  is  a  state  of  darkness. 
The  eye  is  the  window  of  the  mind,  and  there  is  a  certain 
class  of  objects  which  can  be  correctly  perceived  through 
it  alone.  So  far,  therefore,  as  all  such  objects  are  con- 
cerned, the  blind  man  is  thrown  for  his  ideas  regarding 
them,  on  other  and  lower  senses,  which  give  a  very  de- 
fective report  about  them.  In  like  manner,  there  is  an 
inner  eye  of  the  soul,  through  which  alone  spiritual 
things  can  be  discerned,  and  sin  has  blinded  that,  so  that 
the  sinner  now  is  beholden  for  his  conceptions  of  such 
objects  to  those  lower  faculties  of  his  nature  which, 
never   having  been    designed  to    serve   such  a  purpose, 

*  See  Smitli's  Dictionary,  article  "  Blindness." 


258  THE  MIRACLES  OF  OUR  SAVIOUR. 

give  most  defective  and  distorted  notions  concerning 
them.  The  inner  eye,  indeed,  is  still  there,  but  it  is  dis- 
eased, dormant,  and  for  all  practical  purposes  closed  ;  so 
that  not  only  has  he  no  correct  ideas  of  those  things 
which  can  be  perceived  by  it  alone,  but  he  has  imper- 
fect and  therefore  false  ideas  of  other  things  which  ought 
to  be  viewed  in  relation  to  them.  The  lower  principles 
of  his  natui'e,  and  these  alone,  are  active  and  alive  ;  nay, 
just  because  of  the  dormancy  of  the  higher,  the  lower  are 
more  largely  developed.  His  appetites,  passions,  and 
desires  are  strong.  His  intellect,  even,  may  be  active 
and  vigorous,  ])ut  it  is  exercised  only  regarding  natural 
things.  He  knows  nothing  of  those  higher  realities 
which  are  only  '^  spiritually  discerned." 

The  effect  of  all  this  is  not  only  that  he  knows  nothing  of 
spiritual  things  strictly  so  called,  but  also  that  even  common 
things  are  not  seen  or  known  by  him  in  their  relation  to 
spiritual  things,  and  so  have  an  exaggerated  and  dispro- 
portionate importance  in  his  regard.  The  blind  man, 
taking  a  chair,  a  table,  or  a  book,  feels  all  over  it,  and 
so  gets  a  knowledge  of  it — such  as  it  is — by  itself ;  but  he 
knows  little  or  nothing  of  its  relation  to  other  things. 
And  so,  in  a  similar  way,  the  sinner's  knowledge  of  such 
things  as  he  does  know,  is  simply  of  the  senses,  and  is 
altogether  apart  from  their  relation  to  things  spiritual 
and  divine.  Like  the  blind  man,  he  knows  only  what,  as 
we  may  say,  he  can  hold  in  his  hand,  or  touch  with  the 
point  of  his  staff;  that  is,  he  knows  only  things  tangible 
and  material.  He  lacks  the  inner  sight  that  is  essential 
to  the  vision  of  God  ;  and  therefore,  though  he  may  be 
an  admirable  observer  of  natural  objects,  and  peerless  as 
an  investigator  of  phenomena,  through  the  glass  of  the 
microscope,  he  may  yet  be  blind  to  spiritual  and  eter- 
nal   realities,    and  utterly  unable    to     understand   the 


TIVO  MIRACLES  ON  THE  BLIND.  250 

author  of  the  Epistle  to  the  Hebrews  when  he  says  of 
Moses  that  "  he  endured  as  seeing  him  who  is  invisible," 
or  Paul  when  he  speaks  of  himself  as  looking  "  not  at  the 
things  which  are  seen,  but  at  the  things  which  are  not 
seen,  for  the  things  which  are  seen  are  temporal,  but  the 
things  which  are  not  seen  are  eternal." 

But,  a  second  point  of  resemblance  between  the  case 
of  the  sinner  and  that  of  the  blind  man  is  found  in  the 
fact  that  they  are  both  in  a  measure  of  danger  from 
their  privation.  IIow  liable  is  the  blind  man  to  stumble 
over  some  obstacle  in  his  path  %  or  to  be  run  over  by  s®me 
rough  rider,  or  reckless  driver  %  and  how  perilous  is  his 
condition  as  he  approaches,  all  unconsciously,  the  margin 
of  some  rugged  precipice  %  But,  are  not  the  same  things 
true,  in  another  department,  of  the  sinner  %  His  feet 
stumble  on  the  dark  mountains.  Ever  and  anon  some 
emissary  of  Satan  rides  over  him  |  and,  without  knowing 
it,  he  is  walking  along  the  edge  of  a  perpendicular  cliff 
over  which  at  any  moment  he  may  fall. 

And,  to  mention  only  one  particular  more,  the  blind  man 
is  in  a  condition  of  helplessness.  Set  such  an  one  down 
in  the  middle  of  one  of  our  busy  streets,  or  in  the  heart 
of  one  of  our  great  wildernesses,  and  what  could  he  do  to 
insure  his  safety  or  to  find  his  way  %  Like  Elymas  of 
old,  he  will  cry  for  some  one  to  lead  him  by  the  hand, 
and  if  his  cry  be  not  responded  to,  he  will  sit  down  in 
absolute  despair-  Now  this  also  is  an  illustration  of  the 
sinner's  case.  He  is  helpless.  He  has  lost  himself.  And 
his  cry  is  for  a  guide.  O  !  did  he  but  know  thai  Jesus 
of  Nazareth  is  passing  by  !  and  would  he  but  cry  in 
earnestness  to  him  that  he  might  receive  his  sight ! 

But  we  must  not  press  the  analogy  too  far,  for  the 
sinner  is  unconscious  of  his  blindness.  He  is  blind  even 
to  his  blindness,  and  that  accounts  for  the  fact  that  he 


260  THE  MIRACLES  OF  OUR  SAVIOUR. 

seems  to  care  very  little  about  it.  He  is  also  to  blame 
for  his  blindness,  for  it  is  the  result  of  his  sin.  The  bit- 
terest pang  in  Samson's  dark  and  desolate  condition 
would  be  that  he  had  brought  it  all  upon  himself,  for  had 
he  not  allowed  Delilah  to  worm  out  of  him  the  secret  of 
his  strength,  his  enemies  had  not  been  able  to  put  out 
his  eyes.  And,  if  he  only  knew  it,  that  is  equally  the 
case  with  the  sinner  and  his  inner  sight.  He  has  em- 
braced iniquity.  By  it  he  has  been  robbed  of  his 
strength,  and  set  at  length  to  grind  in  wearifid  and  cease- 
less drudgery. 

Turning  now,  however,  to  another  aspect  of  the  subject, 
let  us  observe  that  all  of  these  three  men  made  application 
to  Jesus  for  the  cure  of  their  blindness.  The  two  of 
whom  Matthew  tells  followed  the  crowd  that  was  round 
him,  until  he  entered  a  house,  and  then  they  pushed 
their  way  in  to  where  he  was.  They  made  application 
for  themselves,  saying,  '■'■  Thou  Son  of  David  !  have  mercy 
on  us  !  "  But  he  who  is  described  by  Mark  was  brought 
to  Christ  by  friends,  who  besought  the  Lord  to  heal  hiiu 
by  his  touch.  He  must,  however,  have  been  himself  a 
consenting  party  to  the  making  of  their  appeal.  In  fact 
there  was  a  plea  of  the  strongest  sort  in  his  mere  pres- 
ence, and  the  patient  yet  eager  expectancy  that  lighted 
up  his  sightless  face,  would  of  itself  say,  ''  Have  mercy 
on  me,"  more  eloquently  than  his  tongue  coidd  have  ut- 
tered the  words.  But  why  did  they  appeal  to  Christ  % 
It  was  because  they  had  heard  of  his  wonderful  works  and 
tenderness  of  heart,  and  because  they  believed  that  what 
he  had  done  for  others,  he  would  do  also  for  them.  The 
two  who  were  together,  and  who  seem  to  have  been  com- 
panions in  misery  (like  those  other  two  at  the  gate  of 
Jericho)  called  on  him  as  the  "  Son  of  David,"  indicating 
their  belief  that  he  was  indeed  the  Messiah  promised  to 


TIVO  MIRACLES  ON  THE  BLIND.  261 

the  fathers,  and  perhaps  also  connecting  with  him  as 
such  the  prophecy  of  Isaiah  (xxxv.  5):  ''  Then  the  eyes 
of  the  blind  shall  be  opened,  and  the  ears  of  the  deaf 
shall  be  unstopped."  But,  however  that  may  have  been, 
they  all  applied  to  him,  and  in  that  they  gave  an  exam- 
ple which  should  be  followed  by  every  one  who  desires 
spiritual  salvation.  Let  all  such  repair  at  once  to  Jesus. 
It  is  a  waste  of  time  and  energy  to  go  elsewhere.  No 
one  can  remove  the  blindness  of  the  soul  but  he,  for 
"Neither  is  there  salvation  in  any  other,  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  ye 
must  be  saved."  Turn  away,  therefore,  from  every 
other,  and  apply  to  Jesus,  saying,  in  words  too  plain  to  be 
misunderstood,  and  too  familiar  to  be  forgotten: 


"  Just  as  I  am;  poor,  "wretched,  blind, 
Sight,  riches,  healing  of  the  mind, 
Yea,  all  I  need  in  thee  to  find, 
0  Lamb  of  God,  I  come." 


But  observe,  once  more,  that  while  Jesus  healed  all 
these  three  men,  he  did  not  heal  them  all  in  precisely 
the  same  way.  He  said  to  the  two  men  of  whom  Mat- 
thew writes  :  "  Believe  ye  that  I  am  able  to  do  this  ?  " 
and  when  they  answered,  "  Yea,  Lord,"  he  simply 
touched  their  eyes,  and  tenderly  gave  them  what  they 
asked,  saying  unto  them,  "  According  to  your  faith,  be  it 
unto  you."  That  was  all,  and  their  eyes  were  opened,  so 
that  they  saw  clearly  and  at  once.  It  was  otherwise, 
however,  with  him  of  whom  Mark  tells,  for  the  Saviour 
led  him  out  of  the  town,  and  *'  when  he  had  spit  on  his 
eyes,  and  put  his  hands  upon  his  eyes,  he  asked  him  if  he 
saw  aught,  and  he,  looking  up,  said,  I  see  men,  for  I  be- 
hold them  as   trees  walking.''     After    that   he  put  his 


262  THE  MIRACLES  OF  OUR  SAVIOUR. 

hands  again  upon  his  eyes  and   made  hira  look  up,  and 
he  was  restored  and  saw  every  man  clearly. 

Both  cures  were  distinctly  miraculous.  There  is  noth- 
ing in  a  touch  that  in  or  of  itself  can  remove  blindness, 
and  though  we  read  that  saliva  was  sometimes,  in  those 
days,  apj^lied  to  the  eyes  for  relief  in  cases  of  ophthalmia, 
yet  there  was  in  that  just  as  little  to  produce  healing 
as  there  was  in  a  touch  of  the  hand.  The  power 
that  removed  the  disease  and  restored  the  sight  was 
in  Christ,  and  the  touch  was  the  symbol  of  that  con- 
tact between  his  Spirit  and  theirs,  through  which  his 
power  was  transmitted  into  them  for  their  cure.  But 
they  were  not  all  dealt  with  in  the  same  way,  and  a 
similar  diversity  is  seen  in  the  Lord's  dealings  with  sin- 
ners. The  history  of  his  treatment  of  one  soul  is  not 
precisely  identical  with  that  of  his  treatment  of  any  other 
soul  whom  he  saves  by  grace.  We  must  not  seek, 
therefore,  to  have  the  experience  of  another  exactly  re- 
peated in  ourselves.  What  we  need  and  ought  to  cry 
for  is  that  our  souls  may  be  saved,  but  we  must  let  the 
Lord  take  his  own  way  of  answering  our  request.  With 
one  he  may  deal  in  the  great  congregation,  while  he  may 
take  another  apart  and  treat  him  in  the  solitude  of  a 
great  affliction.  He  may,  as  it  were,  touch  the  eyes  of 
one,  and  those  of  another  he  may  anoint  with  clay. 
From  one  he  may  call  out  a  declaration  of  faith,  before 
he  performs  the  cure,  while  in  another  he  may  work  the 
cure  before  he  requires  such  a  coufcssion.  Li  one  tlie 
crisis  may  be  sharp  and  the  cure  immediate,  in  another 
the  work  may  be  gradual  and  the  cure  marked  by  stages 
like  those  specified  in  the  man  of  Bethsaida. 

He  takes  his  own  way  with  each,  and  that  way  may  be, 
I  believe  really  is,  determined  in  a  great  measure  by  the 
individual  characteristics  of  each.     No  one  man  is  run 


TWO  MIRACLES  ON  THE  BLIND.  263 

precisely  into  the  mould  of  another,  and  therefore  no  one 
man's  experience  in  conversion  or  spiritual  growth  is 
precisely  the  same  as  another's.  This  is  a  matter  of 
some  importance,  because  many  have  been  greatly  re- 
tarded in  their  attainment  of  joy  and  peace  in  Christ, 
and  in  their  growth  in  holiness,  because  they  have  been 
looking  for  an  exact  reproduction  in  themselves  of  expe- 
riences which  are  described  in  the  biography  of  some 
good  and  worthy  man  that  they  have  been  reading.  "We 
must  not  prescribe  to  the  Saviour  how  he  is  to  treat  us. 
The  friends  of  this  man  of  Bethsaida  desired  the  Lord 
''  to  touch  him,"  but  before  he  did  that  he  led  him  out 
of  the  town  and  spit  on  his  eyes  ;  and  in  general,  it  may 
be  said,  that  what  we  set  our  hearts  on  having  in  the 
way  of  experience  in  conversion  is  what  Christ  will  not 
give  us.  Naaman  wanted  Elisha  to  ^'  come  out  to  him, 
and  stand  and  strike  his  hand  over  the  place,  and  call 
upon  his  God,  and  recover  the  leper ;  "  as  probably  he 
had  heard  that  he  had  done  in  some  other  case,  but  the 
prophet  only  said,  "  Go  and  wash  in  Jordan  seven  times, 
and  thy  flesh  shall  come  again  to  thee,  and  thou  shalt  be 
clean."  *  Let  us  be  instructed,  therefore,  by  such  in- 
stances, and  be  content  with  the  having  of  our  eyes 
opened,  no  matter  whether  or  not  the  miracle  of  grace  is 
attended  with  the  same  accessories  in  us  as  it  has  been 
in  others. 

But,  amid  all  such  variations  in  spiritual  experience 
as  are  suggested  by  these  miracles,  two  things  are  true 
of  every  conversion,  and  we  find  them  indicated  here,  one 
in  each  of  these  narratives.  The  first  is  that  there  is  no 
salvation  without  faith  and  that  the  measure  of  the  faith 
is  the  measure  of  the  spiritual  blessing.  Salvation  is  by 
faith.     It  has  to  be  so,  if  it  is  not  to  be  of  works,  for  faith 

*  II  Kings  V.  1-14. 


264  THE  MIRACLES  OF  OUR  SAVIOUR. 

is  not  a  meritorious  work  done  by  tlie  soul,  but  simply 
the  receptive  act  of  the  soul.  It  is  the  hand  held  out  to 
take  hold  of  what  God  offers  in  Christ ;  the  vessel  which 
we  bring  to  the  well,  and  which  determines  the  quantity 
of  the  water  which  wc  carry  away  from  the  Avell.  As 
Trench  has  said,  '^  The  words,  According  to  your  faith  be 
it  imto  you,  are  very  remarkable  for  the  insight  Avhich 
they  give  us  into  the  relation  of  man's  faith  and  God's 
gift.  The  faith  which  in  itself  is  nothing  is  yet  the 
organ  of  receiving  everything.  It  is  the  conducting  link 
between  man's  emptiness  and  God's  fulness  ;  and  here- 
in is  all  the  value  which  it  has.  It  is  the  bucket  let  down 
into  the  fomitain  of  God's  grace  without  which  the  man 
could  not  draw  up  out  of  that  fountain  ;  the  purse  which 
does  not  itself  make  its  owner  rich,  but  which  yet  effect- 
ually enriches  him  by  the  treasure  which  it  contains."  * 

The  other  feature  always  present  in  conversion  is  the 
fact  that  it  is  a  personal  matter  between  the  individual 
soul  and  Christ.  That  is  suggested  by  the  statement 
made  by  Mark  to  the  effect  that  the  Lord  led  the  blind 
man  out  of  Bethsaida  into  the  country.  Why  he  did  so 
is  not  expressly  declared,  but  the  statement  itself  reminds 
us  that  in  its  time  of  crisis  each  soul  is  dealt  with  apart 
by  Christ  alone.  The  Lord  said  unto  Saul  of  Tarsus, 
'*  Why  persecutest  thou  me  %  "  What  an  eye-opener  that 
question  was  %  and  how  swiftly  it  brought  this  inquiry, 
'^  Lord,  what  wilt  thou  have  me  to  do  ?  "  Each  man  at  his 
conversion  is  taken  thus  apart  by  Christ.  Why  %  thou  % 
me  %  What  %  thou  ?  me  I  These  are  then  the  pointed 
inquiries.  The  soul  is  then  confronted  with  Christ  alone, 
and  compelled  to  face  these  questions.  What  am  I 
to  thee  !  ^Vhat  wUt  thou  be  to  me  ?  and  what  wilt  thou 
*  "  Notes  on  the  Miracles,"  p.  197. 


TWO  MIRACLES  ON  THE  BLIND.  265 

that  I  should  do  for  thee  ?  The  gate  into  the  new  life  is 
like  a  turn-style  wicket,  through  which  each  must  pass 
alone,  and  be  reckoned  with  by  himself.  My  hearer, 
have  you  j)assed  through  it  yet  ? 

But  now  let  us  note  in  conclusion  that  Christ  gave  to 
all  these  three  healed  men  alike  the  charge  to  say  noth- 
ing about  their  cure  to  any  one.  To  those  of  whom 
Matthew  tells,  he  said,  ''  See  that  no  man  know  it ; " 
and  to  him  of  Bethsaida  he  gave  this  very  stringent  in- 
junction, ''  Neither  go  into  the  town,  nor  tell  it  to  any  in 
the  town."  Now  how  shall  we  account  for  such  a  prohi- 
bition f  Where  no  reason  is  given  in  the  record,  it  is 
always  hazardous  to  conjecture.  Still  we  may  perhaps 
find  the  explanation  in  one  or  other  of  the  following  con- 
siderations, or  in  the  combination  in  some  degree  of  them 
all.  Perhaps  the  Saviour  saw  that  men  were  beginning 
to  be  more  attracted  toward  himself  by  the  miracles 
which  he  wrought  than  by  the  spiritual  blessings  which 
he  bestowed,  and  he  wished  to  discourage  them  from 
putting  his  miracles  above  his  grace.  Or  he  might  not 
desire  to  have  his  movements  retarded,  and  his  work 
hindered,  by  such  crowds  as  would  be  collected  simply  to 
see  his  miracles.  We  know  that  on  other  occasions  he 
was  both  seriously  incommoded  and  deprived  of  needful 
rest,  by  the  presence  of  immense  multitudes,  and  there- 
fore he  might  not  wish  to  have  this  evil  increased  by  the 
spreading  abroad  of  the  report  of  these  new  works  of 
wonder.  Or,  perhaps,  most  probable  of  all,  the  prohibi- 
tion was  rooted  in  his  regard  for  the  spiritual  welfare  of 
the  men  whom  he  had  cured.  Their  constant  rehearsal 
of  the  kindness  of  the  Lord  to  them  might  tend  to  create 
and  foster  in  them  a  spirit  of  Phariseeism.  It  might  lead 
them  to  think  that  they  were  better  than  others  because 
he  had  done  so  much   for  them.     They  might  tell  the 


266  THE  MIRACLES  OF  OUR  SAVIOUR. 

story  for  their  own  glory,  and  not  for  his,  and  so  their 
telling  of  it  would  become  a  serious  danger  to  their  spir- 
itual life,  and  he,  foreseeing  that,  forbade  them  to  speak 
of  it  at  all.  It  is  not  always  wise  to  encourage  a  new 
convert  to  tell  what  Christ  has  done  for  him.  Whether 
it  is  or  not  depends  very  largely  on  the  disposition  of  the 
convert  himself.  It  may  be  safe  enough  for  some,  and 
yet  it  may  be  very  dangerous  for  others.  I  know,  in- 
deed, that  great  good  has  frequently  resulted  from  the 
giving  of  personal  testimonies  by  converts  in  some  of  our 
city  missions  and  elsewhere,  but  such  testimonies  ought 
not  to  be  indiscriminately  stimulated  and  encouraged, 
and  the  moment  any  symptom  of  self-glorification  ap- 
pears, the  speaker  should  be  silenced,  for  if  he  proceed 
in  that  spirit,  he  Avill  do  no  good  to  others,  but  great 
harm  to  himself. 

We  read,  to  our  surprise,  concerning  the  two  men  in 
the  narrative  of  Matthew,  that  though  they  were  forbid- 
den to  say  anj'thing  about  their  cure,  ^'  They,  when  they 
were  departed,  spread  abroad  his  fame  in  all  that  coun- 
try." And,  still  more  to  our  surprise,  we  find  that  many 
commentators  have  declared  that  they  did  quite  right  in 
thus  disregarding  the  injunction  of  their  benefactor.  But 
surely  these  authors  have  written  without  sufficient 
thought.  The  motive  of  the  men  might  seem  to  them  to 
be  good  I  but  their  conduct  was  neither  grateful  nor  in- 
telligent. It  was  not  grateful,  for  '^  to  obey  is  better 
than  sacrifice,  and  to  hearken  than  the  fat  of  lambs."  It 
was  not  intelligent,  for  they  might  and  ought  to  have 
known  that  Christ  was  wiser  than  themselves,  and  knew 
far  better  than  they  what  it  was  best  to  do  in  the  circum- 
stances. And  in  general,  this  principle  may  be  laid 
down:  When  Christ  has  given  a  distinct  command,  it  is 
ours  to  obey  it,  even  although  it  may  seem  to  us  a  strange 


TWO  MIRACLES  ON  THE  BLIND.  267 

one.  True  faith,  or  true  obedience,  (for  obedience  is  sim- 
ply faith  in  action),  does  what  it  is  told,  asking  no  ques- 
tions, and  making  no  objections.  But  to  do  what  Christ 
has  forbidden  because  we  think  we  shall  honor  him  more 
by  breaking  than  by  keeping  his  injunction,  is  to  put  our- 
selves above  him,  and  do  him  deep  dishonor. 


XIX. 

THE   FEEDING  OF  THE  FIVE  THOUSAND. 

Matt.  xiv.  73-27.    Mark  vL  30-4^4-     Zuke  ix.  /6>-/7. 
John  vi.  /-/4. 

The  expression  '^  after  these  things  "  (John  vi.  1)  is 
not  definite  enough  to  fix  the  date  of  this  miracle.  But 
the  mention  of  the  fact  that  ^'  the  Passover,  a  feast 
of  the  Jews,  was  nigh,"  (John  vi.  4),  while  serving  also  to 
account  for  the  presence  of  such  a  multitude,  fixes  the 
time  as  being  shortly  before  the  third  Passover  in  our 
Lord's  ministry.  The  scene  of  the  miracle  was  in  the 
"  desert  place  belonging  to  Bethsaida.''  The  place  was 
called  desert,  not  because  it  was  barren,  for  we  find  that 
there  was  "  much  grass  "  in  it,  but  because  it  was  unin- 
habited, and,  therefore,  suitable  for  rest  and  meditation. 
It  was  situated  on  the  northeastern  shore  of  the  Sea  of 
Galilee,  and  as  that  was  in  the  district  of  Ganlonitis, 
while  the  Bethsaida  in  which  Peter  and  Andrew  were 
born  is  elsewhere  called  '^  Bethsaida  of  Galilee,*  it  has 
been  conjectured  by  some  that  there  were  two  places  of 
that  name,  one  on  each  side  of  the  lake,  that  on  the  east- 
ern being  also  called  Julia,  and  having  been  built  by 
Philip  the  tetrarch.  But  lam  disposed  to  accept  the  sug- 
gestion made  by  Dr.  Wm.  M.  Thomson,  in  the  first  edi- 

*  Jolin  xii.  21. 
268 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  2G9 

tion  of  "  The  Land  and  the  Book,"  when  he  says,*  "  The 
invention  of  a  second  Bethsaida  is  wholly  unnecessary 
.  .  .  .  All  admit  there  was  a  Bethsaida  at  the  en- 
trance of  the  Jordan  into  the  lake.  .  .  .  Any  city 
built  at  the  mouth  of  the  Jordan  would  almost  necessarily 
have  part  of  its  houses  on  the  west  bank  of  the  stream, 
and  this  would  be  literally  and  geographically  within  the 
territory  of  Galilee.  Peter,  Andrew  and  Philip  were 
born  there  and  would  be  mentioned  as  Galileans,  and 
further,  I  think  it  probable  that  the  whole  city  on  both 
banks  of  the  river  was  ordinarily  attached  to  Galilee,  and 
that  one  object  which  Philip  the  tetrarch  had  in  rebuild- 
ing the  part  on  the  east  side,  and  changing  its  name,  was 
to  detach  it  from  its  former  relations,  and  establish  his 
own  right  over  it.  I  believe,  therefore,  that  there  was 
but  one  Bethsaida,  at  the  head  of  the  lake,  and  that  it 
was  at  the  mouth  of  the  Jordan."  Now  if  this  opinion  be 
correct,  the  scene  of  the  miracle  must  have  been  some- 
where on  the  plain  now  called  Butaiha,  which  is  a  level 
tract  of  land,  stretching  eastward  from  the  mouth  of  the 
Jordan  along  the  margin  of  the  lake.  This  place  could 
be  reached  by  boat,  while  at  the  same  time,  it  was  not 
too  far  away  to  be  easily  got  at  by  land  from  Capernaum 
and  the  neighboring  cities.  It  belonged  to  Bethsaida;  it 
was  a  solitary  place;  it  was  and  still  is  plentifully  cov- 
ered with  grass,  and  there  is  a  mountain  close  at  hand. 
So  all  the  conditions  of  the  narrative  are  satisfied  by  it. 
This  is  the  only  miracle  which  is  described  by  all  the 
four  Evangelists,  and  though  their  narratives  agree  in  all 
essential  matters,  there  are  incidental  variations  which 
serve  to  show  that  each  wrote  independently  of  the 
others.  Three  different  reasons  for  our  Lord's  withdrawal 
to  this  place  at  this  time  are  given  by  the  four  witnesses. 

*  Englisli  edition,  pp.  373-374. 


270  THE  MIRACLES  OF  OUR  SAVIOUR. 

Matthew  connects  it  with  his  receipt  of  the  intelligence 
of  the  murder  of  John  the  Baptist  by  Herod,  and  so  sug- 
gests to  us  that  he  desired  a  season  of  retirement  in  order 
that  he  might  prepare  himself  for  the  crisis  that  was 
coming  to  himself,  and  of  which  the  execution  of  his 
forerunner  gave  the  warning  note.  Mark  associates  it 
with  the  retm'n  of  the  Apostles  from  their  preaching  tour, 
when  they  told  their  Master  '^what  they  had  done,  and 
what  they  had  taught,"  and  when  he  said  to  them,  ^'Come 
ye  yourselves  apart,  into  a  desert  place,  and  rest  awhile, 
for  there  were  many  coming  and  going,  and  they  had  no 
leisure  so  much  as  to  eat,"  leaving  the  impression  on  our 
minds  that  he  wished  to  have  with  his  followers  a  season 
of  peaceful  retreat,  during  which  by  fellowship  with  him- 
self they  might  be  further  trained  for  the  work  to  which 
he  had  called  them.  Luke,  again,  appends  it  to  the 
statement  that  Herod  was  perplexed  at  the  appearance 
of  Jesus,  was  asking  who  is  this  ?  and  was  desiring  to  see 
him,  and  that  leads  us  to  suppose  that  just  at  this  time 
the  Saviour  thought  it  best  to  go  for  a  season  to  a  place 
that  was  beyond  the  limit  of  Herod's  jurisdiction.  John 
gives  no  particular  reason,  and  leaves  the  miracle  to 
stand  out  in  isolated  distinctness,  because  he  introduces  it 
here,  not  so  much  for  its  own  sake,  as  for  that  of  the  dis- 
course which  was  founded  on  it,  and  by  which  in  his  gos- 
pel it  is  followed.  But  surely  there  is  no  incongruity,  or 
incompatibility  between  these  different  statements.  No 
one  of  them  is  contradictory  to,  or  inconsistent  with  the 
others.  They  might  all  be  true.  They  were  all  true, 
and  we  may  learn  that  no  one  of  the  four  Evangelists 
professes  to  give  all  the  particulars  concerning  any  one 
fact  in  the  history  of  the  Lord,  but  merely  those  which 
fixed  themselves  most  deeply  in  his  own  memory,  and 
harmonized  most  thoroughly  with  his  design  in  writing. 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  271 

Again,  in  compearing  the  four  accounts  you  will  find 
that  by  Matthew,  Mark  and  Luke  the  disciples  are  said 
to  have  come  to  Christ  and  asked  him  to  send  the  multi- 
tude away,  that  they  might  have  time  to  go  to  the  vil- 
lages round  about  and  buy  the  food  which  they  needed  ; 
while  in  John's  narrative  we  are  told  that  Christ  himself 
took  the  initiative  by  saying  to  Philip,  ''  Whence  shall  we 
buy  bread  that  these  may  eat  I"  But  neither  is  there 
here  any  incongruity,  for  you  perceive  that  it  was  while 
Jesus  was  on  the  mountain  with  his  disciples,  and  seeing 
the  arrival  of  the  crowds,  that  he  so  spoke  to  Philip.  He 
foresaw  that  the  people  would  linger  with  him  through- 
out the  day,  and  so  before  he  began  his  teaching  and 
miracle  working  among  them,  he  put  this  question,  leav- 
ing it  to  find  its  solution,  if  possible,  in  the  minds  of  his 
followers,  and  then,  as  the  evening  drew  on,  they  came 
to  him,  in  hopelessness,  and  said,  '■'■  Send  the  multitudes 
away,  that  they  may  go  into  the  towns  and  country 
round  about,  and  lodge,  and  get  victuals,  for  we  are  here 
in  a  desert  place."  I  do  not  say  that  this  is  the  true 
solution  of  what  looks  like  a  discrepancy,  but  it  is  a  very 
probable  solution,  and  in  reference  to  all  such  cases  as 
this,  the  words  of  Alford  are  characterized  by  such  ju- 
dicial fairness,  that  I  may  quote  them  for  your  guidance  : 
'■''  I  repeat  the  remark  so  often  made  in  this  commentary, 
that  if  we  were  in  possession  of  the  facts  as  they  hap- 
pened, there  is  no  doubt  that  the  various  forms  of  the 
literal  narrations  would  fall  into  their  places,  and  the 
truthfulness  of  each  historian  would  be  apparent ;  but  as 
we  cannot  at  present,  reconcile  them  in  this  way,  the 
humble  and  believing  Christian  will  not  be  tempted  to 
handle  the  word  of  God  deceitfully,  but  to  admire  the 
gracious  condescension  which  has  given  us  so  many  in- 
dependent witnesses   whose    very    difi*erence    in    detail 


272  THE  MIRACLES  OF  OUR  SAVIOUR. 

makes  tlieir  accordance  in  the  great  central  truths  so 
much  the  more  weighty.  On  every  point  of  importance 
here,  the  four  sacred  historians  are  entirely  and  abso- 
lutely agreed.  That  every  minor  detail  related  by  them 
had  its  groimd  in  historical  fact  we  fully  believe  j  it  is 
the  tracking  it  to  this  gromid  in  each  case  which  is  now 
beyond  our  power :  and  here  comes  in  the  simplicity  and 
reliance  of  faith ;  and  the  justification  of  those  who  be- 
lieve and  receive  each  gospel  as  they  find  it  written."  * 

But  now,  leaving  these  matters  of  minor  interest,  let 
us  advance  to  the  story  of  the  miracle  itself.  As  we  have 
seen,  it  was  on  the  return  of  his  Apostles  from  their  trial 
mission,  that  the  Lord  requested  them  to  accompany  him 
to  a  retired  place  described  by  Luke  as  "  belonging  to 
Bethsaida."  They  went  thither  by  boat,  and  so  their 
departure  was  witnessed  by  the  multitudes  whom  they 
left  behind  upon  the  shore.  These,  as  soon  as  they  could 
ascertain  from  the  course  taken  by  the  boat,  the  place  for 
which  they  were  bound,  set  out  on  foot  round  the  upper 
end  of  the  lake,  and  crossing  the  Jordan  at  Bethsaida, 
made  their  way  to  the  plain  of  Butaiha,  which  we  have 
already  described.  Meanwhile  Jesus  and  the  disciples 
had  ascended  the  hill  in  the  immediate  neighborhood,  and 
as  the  Lord  saw  the  crowds  who  had  gone  along  beyond 
them  into  the  plain,  all  thought  of  either  retirement  or 
rest  was  abandoned  by  him.  So  acting  on  the  principle 
which  he  followed  with  the  woman  of  Samaria,  he  took 
advantage  of  the  opportunity  of  doing  good,  which  was  thus 
presented  to  him,  "  he  received  them,  and  spake  unto  them 
of  the  Kingdom  of  God,  and  healed  them  that  had  need 
of  healing."  f  Very  suggestive  is  it  to  read  in  Mark  that 
the  source  of  all  this  patience  under  the  loss  of  his  much 
needed  rest,  and  of  this  earnest  efibrt  for  the  welfare  of 

*  Alford,  Greek  Testament,  in  loco.  f  Luke  ix.  11. 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  273 

those  who  thus  intruded  upon  his  privacy  with  his  fol- 
lowers, was  in  the  fact  that  "  when  he  saw  much  people 
he  was  moved  with  compassion  toward  them  because  they 
were  as  sheep  not  having  a  shepherd."  Thus,  here 
again,  as  in  the  cases  of  the  widow  of  Nain,  and  the  im- 
potent man  at  Bethesda,  he  did  not  need  to  be  asked  to 
do  anything,  but  out  of  his  knowledge  of  the  need  and  his 
pity  for  the  needy,  he  began  to  teach  them  many  things, 
and  gave  relief  to  all  that  required  healing  among 
them. 

While  he  was  engaged  in  these  labors  of  love,  the  day 
rapidly  wore  away,  and  as  the  evening  drew  on  he  re- 
sumed the  subject,  which  at  an  earlier  hour  he  had 
suggested  for  the  consideration  of  his  disciples.  Turn- 
ing to  Philip,  not,  probably,  because  of  any  unbelief 
which  he  saw  in  the  heart  of  that  Apostle  more  than  in 
those  of  the  others,  but,  simply  because  he  was  close  at 
hand,  he  asked  him,  "  Whence  shall  we  buy  bread  that 
these  may  eat  ?  "  He  knew  himself  what  he  was  about 
to  do,  but  he  wanted  to  bring  out  what  Philip  and  the 
rest  of  them  thought  upon  the  subject,  or  perhaps  he 
spoke  in  a  spirit  of  playfulness,  as  if  he  had  said : 
'•''  Well,  Philip,  have  you  solved  that  problem  yet,  whence 
are  we  to  get  bread  for  all  these  people  %  You  know  all 
this  district  well ;  tell  us  what  we  are  to  do,  for  we  can- 
not let  them  go  fasting,  lest  they  faint  by  the  way." 
But  Philip  was  not  prepared  with  any  plan,  and  he  had 
no  idea  that  a  miracle  was  forthcoming ;  so,  like  one  be- 
wildered, he  replied,  "  Two  hundred  pennyworth,  " — that 
is,  in  our  currency,  thirty -five  dollars  worth — '^  of  bread 
is  not  sufficient  for  them  that  every  one  of  them  may 
take  a  little."  He  did  not  add  what  yet  we  instinctively 
feel  was  in  the  tone  of  his  words  :  '"'•  and  there  is  no  such 
amount  of  money  among  us  ;  while  if  there  was,  it  would 


274  THE  MIRACLES  OE  OUR  SAVIOUR. 

be  well-nigh  Impossible  to  find  ca  pLace  at  band  where 
we  could  purchase  so  much  bread." 

The  other  apostles,  feeling  that  it  would  be  impossible 
for  them  to  do  what  was  required,  suggested  that  the  mul- 
titude should  be  sent  away  in  time  for  them  to  reach  the 
neighboring  towns  before  sunset,  and  that  they  should  be 
left  to  buy  food  for  themselves  in  them.  But  he  would 
not  have  the  question  evaded  after  that  ftishion,  and  re- 
plied, "They  need  not  depart:  give  ye  them  to  eat." 
This  command  made  them  dumb  with  astonishment. 
They  knew  not  what  to  do,  or  to  say,  and  accordingly  he 
asked  them,  ''  TIow  many  loaves  have  ye  ?  "  To  this 
Andrew,  who  had  been  inquiring  into  the  resources  of 
the  multitude,  replied,  "  There  is  a  lad  here  which  hath 
five  barley  loaves  and  two  small  fishes,  but  what  are  they 
among  so  many  ?  "  One  can  fancy  the  smile  that  broad- 
ened Andrew's  face  when  he  contrasted  the  meagre  sup- 
ply with  the  multitudinous  demand.  But  still  we  wonder 
that  he  has  so  soon  forgotten  the  wine  at  Cana  or  the 
miraculous  draught  of  fishes  brought  to  the  shore  of  the 
lake  by  his  brother  and  himself.  "  What  are  they  among 
so  many?  "  Not  much,  certainly;  but  then  put  them  into 
the  hands  of  Jesus,  and  they  are  more  than  enough  for  the 
necessity.  Andrew  forgot  that  at  the  moment,  and  so  we 
account  for  the  despondency  of  his  question.  Small 
things  are  not  always  contemptible.  It  all  depends  on 
the  hands  in  which  they  are,  and  if  they  are  in  his  who  is 
God  maiiifest  in  the  flesh,  he  will  make  them  suffice 
for  the  occasion.  It  was  his  purpose  to  do  so  at  this  time. 
Therefore  he  said,  "  Make  the  men  sit  down."  There 
were  women  and  children  too,  as  we  learn  from  Matthew, 
but  they  sat  by  themselves  promiscuously,  while  the  men 
were  arranged  in  companies  of  fifties  and  of  hundreds,  re- 
clining on  the  grass.     Mark's  description  is  very  graphic. 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  275 

He  uses  the  plural  of  the  word  which  signifies  a  garden 
plot  or  bed,  and  so  as  Thayer  *  has  paraphrased  his  expres- 
sion, he  portrays  them  as  reclining  in  ranks  or  divisions,  so 
that  the  several  companies  resembled  separate  plots. 
Probably,  as  suggested  by  some,  they  were  ranged  in  two 
semicircles  of  forty  fifties  and  of  thirty  hundreds;  but  how- 
ever they  were  placed,  the  fact  that  the  multitudes 
were  divided  into  companies  accounts  for  the  definite- 
ness  of  the  computation  which  in  more  than  one  of  the 
Evangelists  gives  the  aggregate  of  five  thousand  men. 

But  what  a  magnificent  sight  this  must  have  been ! 
The  rays  of  the  westering  sun  illumined  the  distant 
mountains  with  their  purple  glory,  and  glittered  with 
dazzling  sheen  upon  the  surface  of  the  lake  close  by. 
All  around  was  the  quiet  of  nature's  afternoon,  and  above 
a  sky  of  clear  and  cloudless  blue — fit  banquet-hall  for 
the  feast  that  was  about  to  be  provided.  Taking  the 
barley  cakes  in  his  hand,  the  Lord  of  the  feast  stepped 
forth  into  the  midst  of  the  companies,  and  reverently  gave 
thanks  to  God  for  his  mercies  toward  them,  then  break- 
ing the  bread,  he  gave  the  portions  to  his  disciples,  who, 
in  their  turn,  subdivided  them  among  the  multitudes  ;  and 
"  they  did  all  eat  and  were  filled."  We  know  not  how 
it  was  done,  for  every  miracle  is  incomprehensible  save 
to  God  by  whom  it  is  wrought.  We  cannot  tell  at  what 
precise  point  the  process  of  multiplication  came  in.  There 
is  nothing  in  the  least  degree  analogous  to  it  in  Nature. 
We  know,  only,  that  by  these  five  loaves  and  two  fishes, 
five  thousand  men  were  fed  and  satisfied — yea,  so  sat- 
isfied, that  twelve  baskets  of  fragments  were  taken  up 
after  the  meal  was  finished,  for  Jesus  had  said  to  his  dis- 
ciples, "  Gather  up  the  fragments  that  remain,  that  noth- 
ing be  lost." 

*  Greek  Dictionary  s.  v.  itpa.6ioe.. 


276  THE  MIRACLES  OF  OUR  SAVIOUR. 

Strangely  overawed  for  a  while  were  these  divinely 
fed  multitudes,  but  ere  long,  as  the  truth  flashed 
into  their  minds,  they  exclaimed,  '^  This  is  of  a  truth  that 
prophet  that  should  come  into  the  world."  They  remem- 
bered Elisha  and  the  man  of  Baalshalisha,  Elijah  and 
the  widow's  handful  of  meal  and  cruise  of  oil,  Moses  and 
the  manna  ;  and  they  placed  the  Lord  Jesus  in  their 
company,  nay,  recognized  him  as  the  great  ^'  coming 
one,"  to  whom  Moses  pointed  as  one  like  unto  himself, 
but  greater,  whom  the  people  were  to  hear  in  all  things 
whatsoever  he  should  say  unto  them.  Nor  was  this  all. 
They  regarded  this  miracle  as  a  proof  that  he  was  the 
Messiah,  and  as  with  their  mistaken  interpretation  of 
Old  Testament  prophecy  they  had  come  to  believe  that 
their  expected  Messiah  was  to  be  a  great  earthly  ruler, 
they  were  for  taking  him,  there  and  then,  and  making 
him  a  king.  And  his  own  followers  would  willingly  have 
helped  them  to  attain  their  purpose.  But  he  had  not 
come  to  earth  to  wield  a  worldly  sceptre,  or  w^ear  a  mon- 
arch's crown.  His  kingdom  was  not  of  this  world,  either 
in  its  constitution,  its  principles,  or  its  honors,  and  there- 
fore, that  the  people  might  be  kept  from  doing  anything 
that  would  have  brought  them  under  the  penalty  of  the 
Roman  law,  he  sent  them  to  their  homes ;  and  that  his 
disciples  might  be  withdrawn  from  the  seductive  influence 
of  the  temptation  to  which  they  had  been  exposed  and 
might  meanwhile  have  their  thoughts  turned  into  another 
direction,  he  put  them  into  the  boat,  where,  before  long, 
they  were  sorely  bestead  in  contending  with  a  terrible 
storm,  while  he  himself  ascended  the  mountain  to  find 
the  rest  he  needed,  in  fellowship  with  his  Father. 

The  great  lesson  of  this  miracle — the  spiritual  truth  of 
which  it  furnishes  a  material  symbol — is  that  which  the 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  277 

Lord  himself  founded  on  it,  when  in  the  discourse  which 
immediately  follows  the  account  of  it  in  John's  gospel  he 
said,  '*  I  am  the  bread  of  life."  To  the  longings  of  men's 
soids,  he  is  what  this  bread  furnished  by  him  was  to  the 
multitude.  He  meets  our  spiritual  need  as  these  loaves 
and  fishes  met  their  hunger.  Not  only  so,  as  that  bread 
was  suificient  for  all  who  reclined  that  day  upon  the  grass 
at  Butaiha,  so  there  is  in  Christ  that  which  is  adequate 
for  the  salvation  of  all.  "  In  our  Father's  house  there  is 
bread  enough  and  to  spare."  0,  poor  prodigal,  whose 
soul  is  starving  on  the  husks  of  this  world's  provender, 
dost  thou  hear  that  ?  Arise,  and  go  to  thy  Father's 
house.  Betake  thyself  to  Christ,  for  ''  his  flesh  is  meat 
indeed,  and  his  blood  is  drink  indeed." 

But  while  this  is  the  great  lesson  of  this  wonderful 
work,  there  are  other,  as  we  may  call  them,  subsidiary 
and  subordinate  practical  suggestions  rising  out  of  the 
narrative  which  must  not  be  overlooked. 

First  of  all,  we  have  here  contrasted  two  methods  of 
dealing  with  a  difficidty.  That  proposed  by  the  disciples, 
as  related  in  the  first  three  gospels,  is  that  the  multitude 
should  be  sent  away  ;  but  that  suggested  by  the  Lord 
was  "  give  ye  them  to  eat."  They  were  for  removing 
out  of  sight  those  whose  presence  caused  the  emei'gency; 
he  was  for  grappling  with  and  overcoming  the  difiiculty 
with  the  means  at  their  disposal.  Now,  if  you  care  to 
think  it  out,  you  will  find  that  the  same  contrast  exists 
still  alike  in  the  world  and  in  the  church,  with  this  dif- 
ference, that  both  methods  are  now  tried,  whereas  here 
only  that  of  Christ  was  put  to  the  test.  If  a  son  in  the 
family  has  caused  unusual  trouble  ;  if  his  deeds  have 
brought  some  kind  of  disgrace  upon  the  household  ;  if 
the  question,  how  shall  we  get  him  to  a  proper  sense  of 
the  importance  and  significance  of  life  ?  is  constantly  com- 


278  THE  MIRACLES  OF  OUR  SAVIOUR. 

in^  up  before  his  parents,  then  is  proposed  the  favorite 
expedient,  "  Send  him  away.  Let  him  go  out  west,  and 
struggle  for  himself."  But  the  wiser  and  more  Christian 
way  is  to  keep  him  at  home  ;  to  give  more  thought,  and 
prayer,  and  care  to  his  treatment;  to  draw  him  more  closely 
into  the  household,  to  let  him  see  more  of  parental  love, 
and  to  give  him  more  personal  attention.  His  wayward- 
ness ought  to  be  to  his  parents  a  reason  for  bringing  him 
nearer  them,  and  not  for  sending  him  away  from  them. 
You  do  not  solve  a  difficulty  by  ignoring  it ;  you  do  not 
help  your  son  by  putting  him  out  of  your  sight,  you 
simply  repudiate  your  own  responsibility,  and  that  can 
end  only  in  disaster.  See  what  comes  out  of  it  on  a 
larger  scale,  with  questions  which  this  nation  and  age 
have  still  in  some  degree  to  settle.  We  have  the  In- 
dians on  our  hands,  and  how  often  has  the  cry  been 
raised  regarding  them,  "  send  them  away  "  %  They  have 
been  pushed  back  and  back  across  the  continent.  We 
place  them  on  what  we  call  reservations,  but,  in  reality, 
there  is  nothing  reserved  about  them,  and  ever  as  white 
men  covet  their  lands,  either  for  their  fertility  on  the 
surface,  or  for  their  mineral  wealth,  they  have  been  sent 
away  to  make  room  for  the  Ahabs  who  have  coveted 
their  territory.  Then  how  did  we  treat  the  negroes  ? 
The  only  plan  tried,  in  the  days  of  slavery,  for  the  miti- 
gation of  their  condition  was  that  of  African  colonization, 
and  men  said,  "  Send  them  away,  back  to  Africa.''  But 
it  did  not  work,  and  for  the  selfishness  that  could  devise 
no  more  thorough  way  of  grappling  with  the  problem 
there  came  the  penalty,  in  the  shape  of  a  terrible  civil 
war,  which  solved  it  for  the  time.  Now  we  have  the 
Chinese,  who  have  broken  in  upon  our  self-complacency; 
and  the  problem  presented  has  been  what  shall  we  do 
with  them  %    "  Send  them  away,"  say  many,  even  among 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  279 

the  disciples  of  Christ.  "  Let  tlicm  go  back  to  their 
own  land;  or,  since  that  would  be,  perhaps,  retaliated,  by 
the  sending  home  of  all  the  Americans  in  China,  let  no 
more  Mongolians  land  upon  our  shores.''  Now  over 
against  that  comes  Christ's  method  of  dealing  with  all 
such  questions  :  '■'■  They  need  not  depart,  give  ye  them  to 
eat."  My  brethren,  how  far-reaching  is  the  principle 
beneath  this  contrast !  And  how  it  rebukes  the  ostrich- 
method  of  meeting  all  social  problems,  by  shutting  them 
out  of  our  sight,  and  going  on  as  if  they  Avere  not  in  ex- 
istence. We  have  the  means  of  meeting  them,  aye,  and 
of  solving  them,  too,  by  evangelizing  the  people  as  a 
whole,  and  though  there  be  many  among  us  who 
say,  like  Andrew,  "  What  is  that  among  so  many  ? " 
Christ  will  hold  us  to  our  responsibility,  and  pointing  us 
to  cases  in  the  history  of  the  past,  in  which  that  very 
gospel  was  more  than  sufficient  to  meet  the  need,  will 
send  upon  us,  in  some  terrible  form,  a  Nemesis,  for  our 
neglect  to  use  it  for  the  purpose.  It  is  never  necessary 
to  send  men  away  from  him,  but  it  is  the  bringing  of 
men  to  him  which  alone  can  fit  them,  no  matter  what 
their  color  or  their  nationality,  for  becoming  good,  use- 
ful, peaceable  citizens  on  earth,  and  for  entering  upon 
the  freedom  of  the  New  Jerusalem  on  high. 

But  here,  in  the  second  place,  comes  in  a  lesson  of 
faith.  Whenever  in  the  history  of  the  church  anything 
great  or  noble  was  to  be  done,  Andrew  has  been  there 
with  his  question,  ^'  what  are  they  among  so  many  %  " 
It  was  so  in  the  days  when  Zerubbabel  was  rebuilding 
the  Temple,  and  Nehemiah  the  walls  of  Jerusalem.  It 
was  so  in  the  beginning  of  the  gospel,  when  the  fishermen 
went  forth  to  preach  it  unto  all  nations.  It  was  so  when 
Luther  started  out  in  his  Reformation  work.  It  was  so 
when  Carey  commenced  his  crusade  for  foreign  missions, 


280  THE  MIRACLES  OF  OUR  SAVIOUR. 

a  hundred  years  ago.  It  is  natural,  it  is  common  to 
"  despise  the  day  of  small  things,"  but  if  these  small 
things  are  put  into  the  hands  of  Christ,  and  blessed  by 
him,  he  will  make  them  great.  So  let  no  one  be  discour- 
aged because  he  cannot  do  much,  or  allow  himself  to  be 
laughed  out  of  his  efforts  with  the  little  that  he  has, 
but  let  each  of  us  do  his  utmost,  and,  whether  that 
be  great  or  small,  let  us  put  it  into  the  hands  of 
Christ,  for  he  will  multiply  it  for  the  meeting  of  the 
emergency. 

Finally,  we  have  here  an  example  of  frugality.  The 
Lord  said,  "  Gather  up  the  fragments  that  remain  that 
nothing  be  lost."  Jesus  will  not  work  a  miracle  and  let 
the  bread  be  wasted.  The  fragments  were  more  than  the 
original  feast,  for  benevolence  gains  more  than  it  gives. 
But  it  could  not  do  that  if  it  were  not  accompanied  by 
frugality.  These  two  graces — for  frugality  in  its  right 
place  is  a  grace — ought  always  to  go  together.  We 
should  be  frugal  that  we  may  be  able  to  be  liberal  in  our 
benevolence.  There  is  no  need  of  parsimony,  and  ava- 
rice is  abominable  in  the  sight  alike  of  God  and  man. 
The  miser  answers  to  the  meaning  of  his  name,  and  is 
one  of  the  most  wretched  of  human  beings.  But  the 
waster,  get  what  he  may,  never  sees  the  time  when  he 
can  afford  to  give  ;  while  he  who  gathers  up  the  frag- 
ments has  always  something  which  he  can  lay  upon  God's 
altar.  I  have  been  in  a  room  in  a  bookbindery,  where 
the  gold  dust  extracted  from  the  sweepings  of  the  floor, 
amoiuited  to  some  thousands  of  dollars  annually,  and  the 
saving  of  these  enabled  the  principals  of  the  establish- 
ment, to  give  more  to  the  cause  of  Christ  than  otherwise 
would  have  been  the  case.  Nay,  more,  even  from  such 
giving  as  we  see  here,  there  is  a  large  return.  We 
must  not  give  to  get  that  kind  of  return — but  when  we 


THE  FEEDING  OF  THE  FIVE  THOUSAND.  281 

give  from  the  right  motive,  there  will  be  a  recompense, 
if  we  will  only  be  careful  enough  to  gather  it  up  ;  and 
when  we  do  so,  we  shall  have  more  than  ever  to  give  for 
God's  glory  in  the  welfare  of  our  fellowmen.  '^  There  is 
that  scattereth  and  yet  increaseth  ;  there  is  that  with- 
holdeth  more  than  is  meet,  and  it  tendeth  to  poverty." 


XX. 

CHRIST  WALKING  UPON    THE   WATERS. 
Matt.  xiv.  22-33.     Mark  vi.  Ao-oS .    John  ri.  75-27 , 

The  circumstances  immediately  preceding  the  miracle 
of  the  walking  on  the  waters  have  been  sufficiently  set 
forth  in  the  preceding  discourse,  and  need  not  be  re- 
counted here.  The  feeding  of  the  multitudes  had  roused 
them  to  such  a  pitch  of  enthusiasm  that  they  were  for 
taking  Jesus  by  force  and  making  him  a  king.  But  in 
seeking  to  act  on  this  impulse  they  were  adopting  a 
thoroughly  false  idea  of  the  royalty  of  the  Messiah. 
They  thought  that  the  deliverer  of  whom  their  prophets 
had  spoken  Avas  to  be  a  temporal  potentate,  and  that, 
gathering  earthly  followers  around  him,  he  would  break 
the  yoke  of  the  Roman  oppression,  set  up  his  throne  in 
Jerusalem,  and  distribute  among  his  adherents  the  re- 
wards of  place  and  preferment.  But  of  a  kingdom 
founded  upon  truth  and  love,  or  of  a  royalty  over  the 
hearts,  and  consciences,  and  lives  of  men,  they  had  not 
even  the  faintest  conception.  In  seeking,  therefore,  to 
make  Christ  a  king  after  their  pattern,  so  far  from  con- 
ferring honor  upon  him,  they  were  doing  their  best  to 
wreck  the  cause  of  which  he  was  the  head.  They  were 
repeating,  only  in  their  own  way,  and  in  a  sense,  too, 
with  a  desire  to  advance  his  cause,  the  temptation  which 
282 


CHRIST  WALKING  UPON  THE  WATERS.  283 

Satan  had  set  before  him  on  the  mountain,  when  he 
offered  him  the  crown  without  the  cross  ;  therefore,  for 
his  own  sake,  as  well  as  for  theirs,  "  he  sent  the  multi- 
tudes away." 

But  the  disciples,  just  at  this  stage  in  their  develop- 
ment, were  more  in  sympathy  with  the  crowd  than  with 
their  Master  in  this  matter.  They  also  longed  to  see 
him  a  king,  as  the  request  of  James  and  John,  presented 
through  their  mother,  and  the  question  put  by  them  to 
their  Lord,  just  before  his  ascension,  fidly  prove.  It 
was  dangerous,  therefore,  to  let  them  remain  in  the 
company  of  the  multitudes  while  this  frenzy  was  upon 
them,  and  something  had  to  be  done  with  them  also,  to 
take  their  minds  entirely  from  the  proposal  of  the  people. 
Accordingly,  the  Lord  '■'■  constrained  them  to  get  into  a 
boat,  and  go  before  him  unto  the  other  side."  They 
were  unwilling  to  go,  as,  in  the  circumstances  just  ex- 
plained, was  perfectly  natural,  and  he  had  to  use  a  kind 
of  force  to  get  them  to  depart.  And  as  soon  as  he  had 
prevailed  on  them  to  go,  and  had  dismissed  the  crowd 
whom  he  had  so  recently  fed,  he  went  up  alone  to  the 
mountain,  to  find  rest  and  solace  for  himself  in  fellow- 
ship with  his  Father. 

While  he  was  thus  engaged  one  of  those  sudden  and 
furious  storms  to  which  the  Lake  of  Tiberias,  as  we  have 
before  seen,  is  liable,  came  down  upon  them,  so  that 
even  strong  rowers,  as  the  fishermen  apostles  were,  had 
to  strain  themselves  to  the  utmost,  and  even  after  nine 
hours'  toil  they  had  made  no  more  than  five  and  twenty 
or  thirty  furlongs.  At  length,  as  the  dawn  was  ap- 
proaching, in  the  fourth  watch  of  the  night,  they  beheld 
one  moving  majestically  toward  them,  "  walking  on  the 
sea."  The  sight,  however,  only  aggravated  their  misery, 
for,  with  the   superstition  of  their  times  strong  within 


284  THE  MIRACLES  OF  OUR  SAVIOUR. 

them,  they  supposed  it  was  a  phantom  irom  the 
spirit  world,  and  cried  out  for  fear,  saying,  '■''  It  is  a 
ghost."  But  immediately  the  mysterious  One,  who  had 
up  till  this  moment  seemed  as  if  he  was  going  past  them, 
and  who  was  indeed  their  Lord  himself,  spoke  to  them, 
and  said,  ''Be  of  good  cheer,  it  is  I,  be  not  afraid." 
Upon  this  the  ardent  and  impulsive  Peter  made  response, 
"  Lord,  if  it  be  thou,  bid  me  come  imto  thee  on  the 
water."  Nor  were  these  words  of  doubt,  as  if  he  hesi- 
tated whether,  after  all,  it  was  the  Master  himself. 
Rather  they  were  an  utterance  of  impulsive  faith,  as  if 
he  had  said,  '^  Since  it  is  indeed  thyself,  let  me  be 
sharer  with  thee  in  the  calm  self-poise  which  can  move 
thus,  unaffected  by  the  storm  around  thee,  and  uusub- 
merged  by  the  waves  beneath  thee."  He  spoke  not  in 
forwardness,  merely,  as  some  would  have  us  believe,  but 
in  faith,  quickened  by  affection,  though  deficient  in  depth, 
and  therefore  the  Lord  said  unto  him,  "  Come."  And 
'"'■  when  Peter  was  come  out  of  the  boat,  he  walked  on 
the  water  to  go  to  Jesus."  So,  for  a  time,  all  was  well. 
But,  by-and-by,  seeing  the  boisterousness  of  the  wind, 
he  began  to  be  afraid,  and  as  he  feared  he  began  to  sink, 
and  cried,  '^  Lord,  save  me  !  "  And  the  appeal  was  not 
in  vain,  for  immediately  Jesus  stretched  forth  his  hand 
and  caught  him,  and  said  unto  him,  "  0  thou  of  little 
faith,  wherefore  didst  thou  doubt."  Then  when  this 
singular  episode  was  over,  Jesus  went  into  the  boat  with 
his  fellowers ;  the  wind  ceased,  they  reached  the  land 
immediately,  and  they  that  had  been  in  the  boat  came 
and  worshipped  the  Lord,  saying,  *'  Of  a  truth  thou  art 
the  Son  of  God." 

Such  is  the  marvellous  story  told  with  utmost  simpli- 
city in  the  gospel  narratives.  But  as  considerable  diffi- 
culty has  been  felt  by  many  in  reconciling  the  accounts 


CHRIST  WALKING  UPON  THE  WATERS.  285 

given  by  the  three  Evangelists  of  the  directions,  given, 
or  supposed  to  be  given,  by  our  Lord,  and  in  making  the 
entire  narratives  accord  with  the  topography  of  the  re- 
gion, I  may  quote  here  the  explanation  made  by  Dr.  Wm. 
M.  Thomson  :  "According  to  John  (vi.  17)  the  disciples 
went  over  the  lake  toward  Capernaum;  while  Mark  says 
that  Jesus  constrained  them  to  go  to  the  other  side  before 
unto  Bethsaida.  Looking  back  from  this  point  at  the 
southeastern  end  of  Butaiha,  I  see  no  difficulty  in  these 
statements.  The  case  was  this,  I  suppose  :  As  the  even- 
ing was  coming  on,  Jesus  commanded  the  disciples  to  re- 
turn home  to  Capernaum,  while  he  sent  the  people  away. 
They  were  reluctant  to  go,  and  leave  him  alone  in  that 
desert  place,  probably  remonstrated  against  his  exposing 
himself  to  the  coming  storm,  and  the  cold  night  air,  and 
reminded  him  that  he  would  have  many  miles  to  walk 
romid  the  head  of  the  lake,  and  must  cross  the  Jordan  at 
Bethsaida,  before  he  could  reach  home.  To  quiet  their 
minds,  he  may  have  told  them  to  go  on  before  toward 
.Bethsaida,  while  he  dismissed  the  crowd,  promising  to 
join  them  in  the  night,  which  he  intended  to  do,  and 
actually  did,  though  in  a  manner  diflferent  from  what  they 
expected.  Still  they  were  reluctant  to  leave  him,  and 
had  to  be  constrained  to  set  sail.  In  this  state  of  anxiety 
they  endeavored  to  keep  near  the  shore,  between  this 
and  Bethsaida,  hoping,  no  doubt,  to  take  in  their  beloved 
Master,  at  some  point  along  the  coast.  But  a  violent 
wind  beat  off  the  boat,  so  that  they  were  not  able  to  make 
Bethsaida,  nor  even  Capernaum,  but  were  driven  past 
both,  and  when  near  the  plain  of  Gennesaret,  at  the 
northwest  corner  of  the  lake,  Jesus  came  unto  them  walk- 
ing upon  the  sea.  All  this  is  topographically  natural, 
and  easy  to  be  understood  on  the  supposition  that  the 
miracle  took  place  on  this  spot,  that  Bethsaida  was  at  the 


286  ^■^•^^'  MIRACLES  OF  OUR  SAVIOUR. 

mouth  of  the  Jordan,  and  Capernaum  at  Tell  Hum.  Nor 
is  there  need  of  the  marginal  rendering  in  our  Bible, 
'  over  against  Bethsaida.'  The  disciples  would  naturally 
sail  toward  Bethsaida  to  reach  Tell  Hum.  Neither  is 
there  any  thing  inconsistent  with  the  statement  of  John,* 
that  '  the  people  took  ship  the  next  day,  and  came  to 
Capernaum,  seeking  for  Jesus.'  They  came  fi*om  the 
southeast,  where  the  miracle  had  been  wrought,  and 
would  naturally  seek  him  in  Capernaum,  for  that  was  his 
home,  but  it  seems  they  did  not  find  him  there,  for  John 
immediately  adds,  '  When  they  had  found  him,  on  the 
other  side  of  the  sea.''  A  very  singular  mode  of  expres- 
sion if  they  found  him  in  Capernaum  itself,  but  perfectly 
natural  on  the  supposition  that  they  had  to  go  on  to  the 
plain  of  Gennesaret,  where  he  landed.  They  would 
probably  find  him  somewhere  about  Ain-et-Tiny,  near 
which,  I  presume,  the  party  reached  the  shore  from  their 
wonderful  sail.  But  if  it  should  appear  to  any  one  more 
probable  that  the  people  actually  found  Jesus  in  Caper- 
naum, this  might  easily  be,  for  Capernaum  was  not  more 
than  an  hour's  walk  from  the  corner  of  Gennesaret,  and 
he  could  easily  have  returned  home,  for  they  reached  the 
shore  very  early  in  the  morning.  I,  however,  have  very 
little  doubt,  but  that  the  people  had  to  pass  on  from  Tell 
Hum  to  Ain-et-Tmy  to  find  him  whom  they  sought.''  He 
adds,  '*  It  follows,  of  course,  from  this  explanation,  that 
Capernaum  was  itself  not  in  Gennesaret,  and  I  must  add, 
that  neither  Matthew,  Mark,  Luke  nor  John  locates  it  in 
that  plain,  nor  does  Josephus,  nor  any  other  ancient  au- 
thor. It  is  carried  thither  and  anchored  there  by  a 
modern  theory  which,  I  think,  is  a  mistake." 

*  John  vi.  24. 

t  "The  Land  and  the  Book,"  English  edition,  pp.  372-373. 


CHRIST  WALKING  UPON  THE  WA  TERS.  287 

But  passing  from  all  siicli  topics,  let  us  endeavor  now 
to  find  some  of  the  spiritual  lessons  which  this  narrative 
was  designed  to  teach.  And  foremost  among  these  I 
place  the  fact  that  God  may  send  trials  upon  us  simply 
to  take  us  out  of  the  way  of  temptation.  Our  afflictions 
are  not  merely  chastisements  to  mark  the  divine  dis- 
pleasure at  sins  of  which  we  have  been  guilty,  or  restora- 
tives to  bring  us  back  to  the  life  from  which  we  have  par- 
tially strayed,  but  they  are  frequently  also  preventives, 
and  come  to  occupy  our  attention  and  engage  om-  enei'- 
gies  so  that  some  temptation  which  we  were  courting  or 
coquetting  with  may  be  neutralized  and  counteracted. 
Christ  sent  these  disciples  into  the  boat  to  contend  with 
the  storm,  just  to  keep  them  from  being  carried  away  by 
the  foolish  project  of  the  multitude.  So  when  avc  are 
bent  on  something  which  will  endanger  om'  spirituality, 
God  may  send  upon  us  a  serious  affliction  simply  to  take 
us  out  of  harm's  way.  Can  we  not  look  back  on  many 
occasions  in  our  own  history  when  it  was  so  with  us  ? 
The  world  was  too  much  with  us;  we  were  becoming  en- 
amored of  its  pleasures  and  pursuits;  we  were  just  on 
the  outer  rim  of  the  vortex,  and  were  beginning  to  feel 
the  fatal  in-draught  of  the  whirlpool,  wherein  many  have 
been  engulfed,  when  lo  !  a  beloved  child  was  stricken 
with  dangerous  illness,  or  our  business  became  dread- 
fully involved,  or  we  were  made  the  target  at  which  the 
unscrupulous  and  the  vicious  shot  the  arrows  of  their 
scorn,  and  by  the  pressure  of  the  terrible  calamity  we 
were  delivered  from  the  spell  by  which  we  were  so  nearly 
beguiled.  Let  us  be  thankful,  brethren,  that  the  order- 
ing of  our  lives  is  in  the  hand  of  One  Avho  sees  the  end 
from  the  beginning,  and  who  makes  our  very  buffeting 
with  the  billows  of  trial  the  means  of  holding  us  back 
from  folly,  and  of  delivering  us  from  the  influence  of  evil. 


288  THE  MIRACLES  OF  OUR  SAVIOUR. 

But,  as  a  second  lesson  here,  we  may  learn  that  God 
may  use  affliction  to  prejjare  us  for  higher  service  in  the 
future.  Look  again  at  these  disciples.  Up  till  this  time 
they  had  been  in  visible  companionship  with  the  Lord, 
from  the  hour  when  they  had  been  called  to  follow  him, 
with  but  the  exception  of  that  preaching  tour  from 
which  they  had  so  recently  returned.  But  he  was  not 
to  be  with  them  thus  all  through  their  lives.  The  day 
was  coming  when  he  would  be  crucified,  and  though, 
after  his  crucifixion  and  burial,  he  would  rise  from  the 
dead,  yet  that  was  to  be  followed  by  his  ascension  into 
glory,  after  which  he  would  no  more  be  with  them  in  the 
body.  It  was  needful,  therefore,  that  before  that  time 
arrived,  they  sliould  have  some  experience  of  what  it 
was  to  be  absent  from  him,  and  in  this  night  upon  the 
deep,  when  "  it  was  now  dark  and  Jesus  was  not  with 
them,"  they  had  what  I  may  call  a  rehearsal,  in  symbol 
of  some  of  the  difficulties  with  which  they  woidd  have  to 
contend,  after  he  was  taken  up  into  heaven.  He  with- 
drew to  the  mountain  to  give  them  a  foretaste  of  what 
should  come  after  he  had  ascended  into  glory ;  and  I 
have  a  firm  conviction  that  much  of  that  persistence  in 
the  face  of  ojjposition,  which  so  strongly  impresses  us  in 
them  as  we  read  the  early  chapters  of  the  Acts  of  the 
Apostles,  had  its  root  in  their  remembrance  of  what  they 
had  learned  in  this  night's  contendings  with  contrary 
wind  on  the  Galilean  lake.  If  the  child  is  never  allowed 
to  be  off  its  mother's  lap,  it  will  never  learn  to  walk,  and 
so,  the  mother,  while  lovingly  keeping  Avatch  over  it, 
sets  it  frequently  down,  and  leaves  it  to  itself.  This  was 
one  of  the  first  experiments  made  by  the  disciples  in 
walking  alone,  and  the  remembrance  of  it  helped  to  steady 
them  afterwards. 

Now  it  is  quite  similar  with  many  believers  yet.     Our 


CHRIST  WALKING  UPON  THE  WATERS.  289 

encounters  with  early  difficulties  fit  us  for  later  service. 
Take  such  a  case  as  that  of  Thomas  Guthrie,  and  you  will 
see  that  those  five  years  of  waiting  between  the  obtaining 
of  his  license  to  preach  the  gospel  and  his  securing  of  a 
parish,  which  seemed  to  him  at  the  time  to  indicate  that 
he  had  mistaken  his  profession,  were,  as  he  afterwards 
declared,  among  the  most  useful  to  him  of  all  his  early  life  ; 
for,  during  the  first,  he  "  walked  the  hospitals  "  in  Paris, 
and  so  fitted  himself  for  work  in  the  dens  of  the  Edin- 
burgh cowgate,  and  during  the  rest,  he  conducted  a  bank 
in  his  native  town,  and  so  familiarized  himself  with  busi- 
ness, that  he  could  speak  intelligently  and  wisely  to  men 
of  every  occupation  and  of  all  ranks.  And  the  same  is 
true  of  many  other  men.  The  very  necessity  of  rowing 
against  the  wind  develops  new  strength,  and  brings  latent 
resources  into  play.  It  is  questionable  if  John  Kitto  would 
ever  have  been  an  author  had  it  not  been  for  his  deafness  ; 
and  so  much  have  difiiculties  to  do  with  the  development 
of  character  and  the  attainment  of  a  sphere  of  exalted 
usefulness  in  the  church  or  the  world  that  we  may  assert 
the  truth  of  the  apparent  paradox,  that  the  greatest  of 
all  misfortunes  which  can  befall  a  youth  is  to  have  noth- 
ing but  good  fortune.  It  may  help  to  nerve  us  against 
despondency,  therefore,  to  know  that  under  God's  wise 
and  loving  Providence  our  present  trials,  if  rightly  borne, 
are  the  prophecies  of  future  eminence. 

But,  in  the  third  place,  we  may  learn  that  during  all 
our  trials  the  Lord  is  closely  watching  us  and  earnestly 
praying  for  us.  Mark  informs  us  that  from  his  station 
on  the  mountain,  Jesus  saw  his  followers  "  toiling  in  row- 
ing." If  they  had  known  that,  it  would  have  put  new 
heart  into  them,  for  they  would  have  felt  sure  that  no 
real  harm  would  be  sufi'ered  to  come  to  them  beneath  his 
eye,  and  they  woidd  have  been  convinced  that  whenever 


290  THE  MIRACLES  OF  OUR  SAVIOUR. 

he  saw  it  to  be  necessary,  he  would  come  to  their  relief. 
But  precisely  that  this  narrative  teaches  us.  It  tells  us 
that  though  Jesus  is  unseen  by  us,  he  is  still  looking 
dowTi  with  interest  upon  us ;  that  he  is  making  interces- 
sion for  us  within  the  veil,  and  that  in  some  way,  and  at 
the  right  time,  he  will  come  to  succor  us.  The  Church 
of  Christ,  as  a  whole,  has  often  been  like  that  little  boat 
on  the  stormy  Lake  of  Gennesaret ;  but  her  Lord's 
prayers  for  her  in  the  heavenly  temple  have  prevailed 
on  her  behalf.  And  for  individual  martyrs,  confessors, 
reformers,  and  less  known  believers,  his  intercession  has 
had  such  power  that  amid  the  fiercest  antagonism  of  un- 
godly men,  they  have  been  enabled  to  possess  their  souls 
in  patience.  I  fear  that  we,  in  these  days,  make  all  too 
little  of  the  intercession  of  Christ  on  our  behalf.  Have 
we  not  too  largely  forgotten  the  assurance  that  ''  he  ever 
liveth  to  make  intercession  for  us  "  %  We  are  apt  to 
imagine  that,  as  on  earth,  the  man  who  would  intercede 
for  a  multitude  must  make  his  petitions  so  general  that 
they  do  not  descend  to  the  individual  wants  of  each, — so 
it  must  be  also  with  the  intercession  of  our  great  High 
Priest.  But  that  is  a  mistake,  for  the  omniscience  of 
his  Deity  makes  him  acquainted  with  our  deepest  neces- 
sities, and  the  sympathy  of  his  humanity  disposes  him  to 
plead  on  our  behalf.  Is  any  among  you  afflicted  ? 
Then  let  him  remember  that  ''  we  have  an  advocate  with 
the  Father,  Jesus  Christ,  the  righteous,"  and  let  the 
consciousness  that  he  is  interceding  for  him  fill  his  heart 
with  that  peace  '^  which  passeth  all  understanding." 

In  the  fourth  place,  let  us  learn  from  this  narrative 
that  in  his  own  good  time  Christ  will  give  us  deliverance 
out  of  oui'  trials.  Mark  how  he  brought  them  all  safely 
to  land  here,  and  learn  thereby  some  of  the  features  of 
his  loving  kindness.     He  did  not  come  so  soon  as  the 


CHRIST  WALKING  UPON  THE  WATERS.  291 

storm  burst  upon  them.  But  he  let  the  night  wear  on 
until  the  fourth  watch  before  he  went  to  their  relief.  So 
our  rescue  has  not  always  come  at  the  moment  when  the 
peril  appeared.  The  Lord  has  left  us  to  ourselves,  that 
we  may  test  our  strength  and  discover  our  weakness. 
He  has  waited  till  the  object  of  his  discipline  has  been 
accomplished  in  us  and  then  he  approached  us  with  his 
help. 

Again  the  Lord  came  to  these  disciples  over  the  very 
waves  which  constituted  their  trial.  So  he  often  makes 
the  very  affliction  by  which  we  are  distressed  his  path- 
way into  our  hearts.  No  one  else  can  do  that.  For  in 
every  one  of  our  trials  there  are  elements  which  we  must 
keep  concealed  from  our  fellowraen.  But  these  are  al- 
together well  known  to  Christ,  and  it  is  most  especially 
through  these  secret,  and,  as  one  might  call  them,  under- 
ground passages,  that  he  enters  into  our  souls  and  bi:ings 
with  him  his  comfort  and  support.  What  comfort  there 
is  for  us  in  the  knowledge  of  this  fact !  The  Lord  makes 
our  trial  his  avenue  into  our  hearts.  It  is  rough  to  us, 
but  it  is  smooth  to  him,  and  we  may  well  put  up  with  the 
roughness,  if  he  makes  it  subservient  to  our  good. 

Still  farther,  the  disciples  did  not  know  Christ  when 
he  came,  and  aggravated  their  distress  for  themselves  by 
supposing  that  it  was  an  "  apparition."  *  But  let  us  not 
laugh  at  their  superstition.  Have  we  never  mistaken 
Christ  for  a  ghost  %  or  even  for  something  worse  %  We 
have  been  in  trouble,  and  matters,  as  we  think,  have 
come  to  a  crisis,  when  something  happens  which,  at  first, 
we  judge,  will  surely  consummate  our  ruin,  and  we  cry 
out  for  fear  :  '■''  We  are  undone  !  The  Lord  hath  forsaken 
us  !  we  are  utterly  overwhelmed  !"  But  we  wait  a  little  ; 
and,  wonderful  to  tell,  we   come  to  see  that  what  at  first 

*Kevi8ed  Version. 


292  TH^  MIRACLES  OF  OUR  SAVIOUR. 

seemed  our  undoing  has  actually  become  our  salvation. 
Such  an  experience,  I  am  sure,  is  not  unknown  to  you. 
And  as  you  heard  the  Master's  voice  saying  to  you,  ''It 
is  I,  be  not  afraid,"  have  you  not  had  your  fears  put  to 
shame,  and  reproved  by  his  favor  ?  Brethren,  this  night 
scene  on  the  Galilean  lake  is  the  similitude  of  much  that 
is  happening  every  day  to  the  people  of  God ;  and  if  Ave 
studied  it  more  closely  we  should  know  more  than  we 
have  ever  done  of  the  ways  of  providence.  "  Whoso  is 
wise  and  will  observe  these  things,  even  they  shall  under- 
stand the  loving  kindness  of  the  Lord." 

Once  more,  when  Christ  comes  and  is  recognized,  he 
brings  relief.  The  very  recognition  of  him  is  a  re- 
lief; for  there  is  no  real  distress,  and  no  formidable  dan- 
ger to  the  Christian  vrhile  his  Lord  is  near.  His  pres- 
ence may  not  immediately  still  the  tempest,  but  it  will 
enable  us  to  walk  upon  the  waves,  for  he  who  sees  Jesus 
in  his  troubles,  always  keeps  them  under  him.  It  is 
when  the  Christian  fails  to  keep  his  eye  upon  the  Lord, 
that  he  begins  to  sink  under  them.  Yet  even  then  there 
is  help  at  hand,  if  he  Avill  but  call  for  it,  as  Peter  did, 
when  he  exclaimed,  "  Lord,  save  me,  I  perish."  O  thou 
afflicted  and  tossed  with  tempest,  but  not  comforted, 
take  to  thy  heart  this  word  of  comfort.  He  who  ''  stilled 
the  rolling  waves  of  Galilee,"  can  hush  into  peace  the 
storm  that  is  howling  around  thee.  Make  thy  prayer 
then  to  him,  for  he  has  ^aid,  "  Call  upon  me  in  the  day 
of  trouble.    I  will  deliver  thee,  and  thou  shalt  glorify  me.'' 

I  have  said  nothing  thus  far  of  the  episode  in  which 
Peter  played  so  conspicuous  a  part,  because  I  wished  to 
set  clearly  and  uninterruptedly  before  you  the  lessons  to 
be  learned  from  the  main  narrative,  and  because  the  ap- 
pended story  belongs  rather  to  the  life  of  Peter,  than  to 
a  series  of  discourses  on  the  miracles  of  our  Lord.     But 


CHRIST  WALKING  UPON  THE  WA  TEKS.  293 

I  cannot  conclude  without  asking  you  to  observe  how 
thoroughly  in  keeping  the  conduct  of  the  Apostle  in  this 
instance  was  with  all  that]  we  know  of  his  character  from 
other  sources.     He  was  impulsive,  sometimes  even  rash, 
always  the  foremost.     He  never  took  time  to  count  the 
cost  before   entering  upon   any  course  of  action.     The 
consequence  was  that  while  he  was  frequently  ahead  of 
all  the  others  in  his  protestations  of  faith  in  Christ  and 
attachment  unto  him,  these  occasions  were  often  followed 
by  great  reactions,   in  which  he  fell  as    far  below   his 
brethren,  as  before  he  had  risen    above  them.     Thus, 
after  his  noble  confession  of  faith  in  the  Messiahship  of 
Jesus,  which  was  so  heartily  commended  by  the  Lord,  he 
almost  immediately  drew  down  upon  himself  the  rebuke, 
'"'■  Get  thee  behind  me,  Satan,  for  thou  savor  est  not  the 
things  that  be  of  God,  but  the  things  that  be  of  men." 
And  again,  at  the  washing  of  the  disciples'  feet,  he  went 
from  the  one  extreme  of  emotion  that  exclaimed,  '"''  Lord, 
thou    shalt  never  wash  my    feet,  "  to  the  very  opposite, 
which  cried  out,   "  Not  my  feet  only,  but  my  hands  and 
my  head."     This  was  in  fact,  at  this   time,  the   leading 
feature  of  his  character,  and  I  cannot  but  think  that  when 
he  asked   the   Saviour  to  bid  him  come  to  him  on  the 
water,  his  request  was  granted  in  order  that  he  might 
have  a  revelation  of  himself  made  to   him,  if  haply  he 
might  be  put  upon  his  guard  against  the  disposition  which 
so  nearly  caused  his    utter  undoing    when    he    denied 
his    Lord.     His   request    here    corresponds    to  his   pro- 
fession then,  "  Though  all  men  shall  be  offended  because 
of  thee,  yet  will  1  never  be  offended."     His  beginning  to 
sink  into  the  waters  here  corresponds  to  his  denial  then. 
And  the  help  here  given  him  by  the  Lord  is  analogous 
to  the  loving  look  which  then  the  Saviour  turned  upon 
him,  and  to  his  formal  restoration  on  the  afternoon  of  the 


294  THE  MIRACLES  OF  OUR  SAVIOUR. 

first  Easter  day,  and  his  full  and  final  reinstatement  on 
the  shore  of  the  Sea  of  Galilee. 

Thus  this  experience  was  a  ■warning  to  hira,  if  he  had 
but  heeded  it,  of  the  dangers  that  lurked  in  his  impulsive- 
ness and  self-confidence,  while  at  the  same  time  it  assured 
him  that  if  he  would  hut  cry  to  Jesus  in  his  time  of  peril, 
the  Lord  would  not  suffer  him  to  sink  into  perdition.  He 
who,  even  at  the  bidding,  or  by  the  permission,  of  Christ 
essays  to  walk  upon  the  waters,  has  need  of  strong  faith 
in  hira,  and  constant  contemplation  of  him;  and  it  is  better 
to  remain  in  humble  self-distrust  in  the  boat,  than,  with- 
out these,  to  seek  permission  to  walk  upon  the  waves  and 
sink.  Let  us  all  take  this  warning  to  ourselves  ;  and  if 
at  this  moment,  in  consequence  of  our  rashness,  we  are 
sinking  in  some  troubled  sea,  let  us  cry  out  in  ear- 
nestness, "  Lord,  save  me,  I  perish,  "  in  the  sure  confi- 
dence that  he  will  give  deliverance. 


XXI. 

THE   SYRO-PHCENICIAN  WOMAN. 
Matt.  xy.  2f-28.     Mark  vii,  21-30. 

This  miracle,  in  the  order  of  time,  came  shortly  after 
the  feeding  of  the  five  thousand  on  the  shore  of  the  Lake 
of  Tiberias,  and  it  was  wrought  by  our  Saviour  while  he 
was  in  the  region  which  bordered  on  the  territory  of 
Tyre  and  Sidon,  to  which  he  had  retired  for  a  season. 

Matters  had  come  to  a  critical  point  in  his  Galilean 
ministry.  Herod,  the  murderer  of  John  the  Baptist,  had 
heard  of  him,  and  was  beginning  to  inquire  after  him, 
presumably  with  no  good  intention.*  The  great  mass  of 
the  people,  dazzled  by  the  splendor  of  his  miracles,  and 
hoping  for  the  restoration  of  Israel,  by  his  instrumen- 
tality, to  its  ancient  independence  among  the  nations, 
were  for  taking  him  by  force  and  making  him  a  king ;  f 
and  even  his  own  disciples  had  shown  that  they  were  not 
proof  against  the  influence  of  that  seductive  delusion. 
The  Pharisees  and  Scribes,  writhing  under  his  withering 
exposure  of  the  hypocritical  casuistry  by  which  they 
explained  away  the  plainest  precepts  of  the  word  of  God, 
were  seeking  an  occasion  for  his  destruction.  For  these 
reasons,  therefore,  as  well  as  that  he  might  secure  some 

*  Matt.  xiv.  1-12.  t  Jotn  vi.  15. 

295 


296  THE  MIRACLES  OF  OUR  SAVIOUR. 

much  needed  rest,  it  probably  was  that  he  betook  him- 
self at  this  time  to  the  extreme  northwestern  boundary 
of  the  land,  where  it  touched  the  edge  of  Phoenicia.  In 
any  case,  it  was  plainly  his  design  to  seek  retirement, 
for  Mark  tells  us  that  "he  entered  into  an  house,  and  would 
have  no  man  know  it,"  but  even  as  the  sun  always  reveals 
— cannot  but  reveal,  his  presence  by  the  light  he  brings, 
— so  the  Lord  Jesus  "  could  not  be  hid."  There  was  that 
about  his  character,  appearance,  and  work,  which,  go 
where  he  would,  attracted  attention  and  recognition,  and 
drew  toward  him  all  who  were  in  distress. 

Among  these  was  a  woman,  belonging  to  the  old 
Canaanitish  race,  and  living  just  over  the  boimdary  of 
the  land  of  promise,  who  came  into  the  house  and  made 
a  very  earnest  application  to  him  for  help.  Her  daugh- 
ter was  a  victim  of  demoniacal  possession.  As  the  words 
in  Matthew  may  be  literally  rendered,  she  was  '^  badly 
deraonized,"  and  her  mother  sought  a  cure  for  her.  She 
had  heard  the  report  of  his  wonderful  works  of  healing, 
and,  living  just  over  the  frontier  of  the  land  of  Israel, 
she  had  obtained  some  knowledge  of  those  ancient  pro- 
phecies  on  which  the  Jews  founded  their  faith  that  a 
Messiah  was  to  come ;  so  she  addressed  hi ui  as  the  Son 
of  David,  stated  her  case,  and  besought  his  mercy. 
But  she  was  received  with  a  silence  that  was  apparently 
cold  and  repulsive,  for  "  He  answered  her  not  a  word." 
Nay,  as  if  to  finish  the  colloquy  at  once,  it  would  seem, 
from  Matthew's  narrative,  that  he  arose,  and  left  the  house. 
But  she  was  not  thus  to  be  shaken  off,  for  she  followed 
him  with  her  entreaties,  which  were  so  loud  and  earnest 
that  the  disciples  were  annoyed  with  her  importunity, 
and  said  to  him,  "  Send  her  away,  for  she  crieth  after 
us."  To  this  he  replied,  "  I  am  not  sent  but  unto  the 
lost  sheep   of  the   house   of  Israel."     That  might  have 


THE  SYRO-PH(ENICIAN  WOMAN:  297 

appeared  to  her  to  be  the  death-blow  to  her  hopes  ;  yet 
it  only  increased  her  earnestness,  for  now  she  went  and 
fell  at  his  feet,  and  worshipped  him,  saying,  ''Lord, 
help  me."  And  then,  for  the  first  time,  he  directly  ad- 
dressed her,  but  it  was  in  a  style  entirely  miusual  with 
him,  and  one  would  have  thought  excessively  discourag- 
ing to  her,  for  he  said,  "  Let  the  children  first  be  filled ; 
for  it  is  not  meet  to  take  the  children's  bread  and  cast 
it  unto  the  dogs." 

The  ''  children  "  are,  of  course,  the  Jews,  and  the 
"  dogs  "  are  the  Gentiles,  whom  the  chosen  people  fre- 
quently called  by  that  name,  just  as  a  Christian  in  Syria 
to-day  is  often  by  Mohammedans  styled  contemptuously  a 
''  Christian  dog.  "  Surely  this  was  a  mode  of  speech 
well  calculated  to  destroy  all  hope  in  the  woman's  heart. 
It  seemed  nothing  short  of  a  refusal,  given  too  in  some- 
what of  an  offensive  way,  but  she  was  determined  not  to 
be  repulsed,  and  so  she  made  reply,  "  Truth,  Lord,  yet 
the  dogs  under  the  table  eat  of  the  children's  crumbs." 
This  was  much  as  if  she  had  said,  "  I  know  that  I 
have  not  the  claims  of  the  children,  and  I  do  not  ask  to 
sit  at  the  table  with  them  •,  that  which  I  request,  so  great 
is  thy  power  and  goodness,  is  but  to  thee  as  a  crumb 
fallen  from  one  of  the  children's  hands  as  he  eats  his  bread, 
and  even  the  little  dogs  beneath  the  table  may  eat  that 
unhindered.  "  Thus  out  of  what  seemed  a  rebufi",  she 
drew  a  plea,  and  so  revealed  the  strength  of  her  faith  as 
to  evoke  this  eulogy  from  the  lips  of  Christ,  "  O  woman, 
great  is  thy  faith  ;  be  it  unto  thee,  even  as  thou  wilt,  for 
this  saying  go  thy  way :  the  demon  is  gone  out  of  thy 
daughter,"  and  when  she  reached  her  home,  she  found 
her  loved  one  healed,  and  lying  on  the  bed,  as  if  at  rest 
after   the  tumult  that  had   so  long  raged  within  her. 

It  is  a  touching  narrative,  yet  not  without  its  difficulties^ 


298  THE  MIRACLES  OF  OUR  SAVIOUR. 

and  among  these  the  most  formidable  is  in  the  question, 
Why  did  the  Lord  deal  Avith  this  woman  in  this  singulai- 
manner  ?  Now,  of  course  it  is  impossible  for  us  to  an- 
swer that  inquiry  with  any  assurance  of  accuracy,  but 
it  may  be  profitable  for  us  to  suggest  one  or  two  reasons 
which  might  perhaps  have  moved  the  Saviour  to  take 
the  course  which  he  adopted.  Dr.  Edersheim,  in  his  very 
admirable  work  entitled  '^  The  Life  and  Times  of  Jesus 
the  Messiah,  "  has  adopted  the  view  that  our  Lord  at  the 
outset,  under  the  conviction  that  he  was  not  sent  but  to 
the  lost  sheep  of  the  house  of  Israel,  had  not  the  purpose 
of  granting  the  Gentile  woman's  request,  and  that  this 
accounts  for  his  silence  on  her  first  application.  He 
thinks  also  that  this  explains  both  his  answer  to  the  dis- 
ciples, and  his  reply  to  the  woman  when  he  said  that  it 
was  not  becoming  to  take  the  children's  bread  and  to  cast 
it  to  dogs;  and  he  alleges  that  it  was  only  when  the  faith 
of  the  woman  proving  that  she  was  a  spiritual  daughter  of 
Abraham,  and  already  at  the  table,  showed  itself,  that 
he  yielded  to  her  entreaty.  But  I  cannot  adopt  this  hy- 
pothesis, not  only  because,  as  appears  from  many  other 
portions  of  the  gospels,  he  knew  what  was  in  the  hearts 
of  those  who  came  to  him,*  and  also  what  he  was  about 
to  do  for  them  ;  but  also  because  on  the  supposition 
that  this  io  the  t*rue  explanation  it  is  difficult  if  not  im- 
possible to  find  in  it  any  such  analogy  to  his  dealing  with 
the  sinner  in  the  matter  of  his  salvation,  as  is  to  be 
sought  for  in  the  narrative  of  every  one  of  his  miracles. 
We  must  therefore  look  elsewhere  for  an  answer  to  the 
question  which  we  have  just  proposed,  and  we  find  part 
of  it,  I  think,  in  his  desire  at  once  to  benefit  the  woman 
herself,  and  to  prepare  his  disciples  for  their  work  in  after 
days    among  the   Gentiles.     As  regards  the  woman,  the 

*  See  John  ii.  24-25  ;  vi.  6. 


THE  SYRO-PHCENICIAN  WOMAN.  299 

course  adopted  by  the  Lord,  was  well  fitted  to  test  her 
faith.  He  woidd  prove  whether  she  were  really  as  ear- 
nest as  she  seemed  to  be,  and  so  he  made  as  though  he 
would  refuse  her  ;  just  as  when  the  disciples  were  in  the 
boat  "  toiling-  in  rowing,  "  and  he  walking  on  the  sea,  he 
made  as  though  he  would  have  passed  them  by,*  and  as 
again  at  Emmaus,  on  the  day  of  his  resurrection,  after 
his  walk  with  the  two  disciples,  '•'•  he  made  as  though  he 
would  have  gone  further."  f  Had  the  woman  failed  to 
stand  this  trial,  in  all  probability  she  would  have  gone 
unblessed.  The  Lord  tests  his  people  by  his  treatment 
of  their  prayers.  His  delays  to  grant  their  requests  are 
drops  of  acid  which  pi'ove  whether  or  not  they  are  of 
genuine  gold  ;  and  if  we  more  frequently  remembered 
that  we  would  both  feel  and  speak  very  differently  on 
the  subject  of  delayed  answers  to  our  supplications. 
The  spirit  that  wonders  at  such  delays,  or  complains 
about  them,  is  not  yet  ready  to  receive  the  blessings 
which  it  has  asked,  for  true  faith  holds  on  through  the 
delay  and  simply  renews  its  plea. 

It  is  but  an  extension  of  the  principle  that  underlies 
these  remarks  to  say  that  our  Lord  wished  to  strengthen 
the  faith  which  he  saw  this  woman  already  had.  It  was 
much  that,  Gentile  as  she  was,  she  had  come  to  him  as 
the  Son  of  David,  and  now  that  she  had  come,  he  would 
lead  her  up  to  something  higher.  Therefore,  he  began 
by  treating  her  with  apparent  indifference.  Do  you 
marvel  ?  Is  it  not  always  the  case  that  resistance  is 
necessary  for  the  development  of  strength.  This  is  true 
physically,  as  every  athlete  knows,  but  it  is  equally  true 
spiritually.  Difficulty,  in  eyery  brave  heart  only  stiffens 
resolution,  and  braces  the  soul  for  greater  effort,  and 
where  true  faith  is,  it  is,  within  certain  limits  indeed,  but 

*  Mark  vi.  48.  t  Luke  xxiv.  28. 


300  Tin:  MIRACLES  OF  OUR  SAVIOUR. 

yet  it  is  really  strengthened  by  trial.  Abraham  would 
never  have  been  able  to  offer  np  Isaac,  if  it  had  not  been 
for  the  long  process  of  education  through  Avhich  God  had 
led  him  up  to  the  supreme  moment  of  his  life.  Now  seeing 
the  reality  of  this  Syro-Phoenician's  faith  the  Lord  took 
means  to  make  it  stronger.  You  may  observe  the  same 
thing  often  still.  A  man  sets  his  heart  upon  some  object. 
He  prays  for  it.  He  labors  for  it.  But  he  does  not  ob- 
tain it.  Yet  he  does  not  give  up  either  hope  or  effort. 
He  works  on  in  faith  and  patience  and  perseverance,  and 
meanwhile,  through  these,  he  gets  a  character  well- 
knitted,  having  as  its  constituent  elements,  piety,  stead- 
fastness, integrity  and  humility,  and  then  when  it  has 
become  safe  for  him  to  get  what  he  desired,  that  also  is 
bestowed  upon  him.  How  many  there  are  among  us, 
who  have  to  confess  that  it  has  been  good  for  us  that  the 
Lord  caused  us  to  wait  for  the  blessing  for  which  we 
asked  long  ago,  because  in  the  interval  he  gave  us, 
through  the  discipline  of  delay,  that  without  which  the 
blessing  might  have  proved  to  be  a  curse. 

Still  farther,  the  delay  to  answer  this  woman's  prayer 
might  be  intended  as  an  encouragement  to  others.  The 
Lord,  it  may  be,  sought  hereby  to  warn  his  j)eople  gen- 
erally against  putting  a  false  construction  on  his  treat- 
ment of  them,  when  he  seems  to  turn  their  entreaties 
away  from  him.  At  any  rate,  every  reader  of  the  narra- 
tive feels  that  it  teaches  him  ''to  pray  and  not  to  faint." 
We  may  have  long  to  wait,  but  we  may  be  sure  that  we 
shall  not  have  to  wait  in  vain.  I  say  not,  indeed,  that 
we  shall  always  receive  the  precise  thing  which  we  asked 
for,  so  far  at  least  as  temporal  blessings  are  concerned. 
He  has  given  us  no  unconditional  promise  to  that  effect,  but 
the  prayer  will  be  answered  in  some  way  :  by  the  appear- 
ance of  the  strengthening  angel,  if  not  by  the  removal  of 


THE  SYRO-rilCENIClAN  WOMAN.  301 

the  cup;  by  the  reception  of  grace  sufficient  for  us,  if  not 
by  the  extraction  of  the  thorn.  Let  us,  therefore,  not  be 
dismayed,  or  cast  into  despair,  by  delays  in  answer  to 
our  prayers,  but  let  us  maintain  the  firm  persuasion  that 
'"'■  true  prayers  never  come  weeping  home,"  and  that  we 
shall  always  have  either  that  which  we  have  asked,  or 
that  which  we  would  have  asked,  could  we  have  seen,  as 
God  saw,  what  was  best  for  us. 

Thus  far  we  have  been  dealing  with  the  question  in  its 
relation  to  the  woman  and  other  believers  through  her. 
But  there  is  another  side  to  the  subject.  Some  of  Christ's 
words  in  this  section,  while  spoken  to  the  disciples,  were, 
if  I  may  use  the  expression,  spoken  at  the  woman,  but  I 
have  a  strong  conviction  that  the  whole  colloquy  that  is 
here  recorded  was  also  meant  to  be  a  lesson  to  the  disciples 
themselves,  whereby  they  might  unlearn  their  pride  of 
race  and  be  prepared  for  going  forth  at  a  later  day  be- 
yond the  boundary  of  the  promised  land,  and  preaching 
the  gospel  to  Gentiles  of  every  name  and  nation.  It  was 
true  that  our  Lord's  personal  ministry  was  formally  re- 
stricted to  the  lost  sheep  of  the  house  of  Israel.  It  had 
to  be  localized  somewhere,  else  it  never  would  have 
gathered  sufficient  head  to  be  of  any  service  to  human- 
ity. But  while  that  was  the  case,  he  was  careful  to  let 
it  be  known  that  his  ultimate  mission  was  to  men  as  men. 
In  the  Synagogue  of  Nazareth  he  roused  the  indignation 
of  his  townsmen  by  giving  prominence  to  the  instances  in 
which  Elijah  and  Elisha  had  been  sent  to  Gentiles.  He 
did  not  hesitate  to  preach  to  the  Samaritan  woman  and 
the  men  of  her  city,  and  in  the  present  instance  he 
healed  the  daughter  of  a  Gentile.  All  these  were 
preludes  and  anticipations  of  the  blessing  which  was 
eventually  to  come  upon  the  nations  generally  through 
his  gospel.     As  yet,  however,  his  disciples  were  very  far 


302  T^HE  MIRACLES  OF  OUR  SAVIOUR. 

from  either  apprehending  or  approving  of  such  a  making 
of  the  Gentiles  fellow-heirs  of  the  promises  with  them- 
selves. They  were  Jews,  and  therefore  proud  of  their 
own  nationality,  and  jealous  of  all  others.  What  the 
Pharisees  were  among  the  Jews,  that  the  Jews  were 
themselves  at  that  time  among  the  nations.  They 
"  trusted  in  themselves  that  they  were  righteous,  and  de- 
spised others."  To  be  a  child  of  Abraham  according 
to  the  flesh  was  in  their  estimation  of  far  higher  conse- 
quence than  to  be  a  Roman  citizen,  and  they  looked 
down  upon  all  other  races  as  if  they  belonged  to  a  lower 
order.  We  know  how  much  was  needed  before  Peter 
would  consent  to  preach  to  the  household  of  Cornelius  ; 
and  how  the  members  of  the  church  at  Jerusalem  were 
stirred  when  they  heard  that  he  had  actually  done  so. 
We  remember  too  how  bitter  the  circumcision  contro- 
versy was  among  the  Christians  of  Antioch  and  the 
churches  in  the  province  of  Galatia.  That  was  long  subse- 
quent to  the  ascension  of  Christ,  and  the  giving  of  the 
commission  to  preach  the  gospel  among  all  nations  ;  and 
therefore  we  can  easily  understand  that  at  the  time  to 
which  the  narrative  before  us  belongs,  the  disciples  were 
anything  but  well  disposed  toward  Gentiles.  They 
were,  in  fact,  just  like  other  Jews  of  their  day,  narrow, 
bigoted,  race-proud,  and  contemptuous  to  all  Gentiles. 
When,  therefore  they  said  to  Christ,  "  Send  her  away, 
for  she  crieth  after  us,"  they  were  not  only  seeking  to 
get  rid  of  her  importunity,  but  also  giving  expression  to 
their  national  antipathy  to  one  who  was  a  woman  of  Ca- 
naan. Had  she  been  a  Jewess,  they  might  perhaps  have 
been  willing  to  put  up  with  her  crying  after  them,  but 
as  a  Syro-Phoenician  they  had  little  or  no  interest  in  her, 
and  were  eager  to  be  rid  of  her.  And  the  Lord  in  what 
he  says  to  her  afterwards  is  speaking  at  them  as  well  as  to 


THE  SYRO-PH(ENICIAN  WOMAN.  303 

her.  He  is  giving  utterance  to  the  thoughts  which  at 
the  moment  were  in  their  hearts,  and  that  accounts,  as  I 
believe,  for  the  unusital  harshness  of  his  words.  He  is 
hokling  up  a  mirror  to  them,  in  order  that  they  may  see 
themselves,  and  so  he  took  her  at  the  estimate  of  the  dis- 
ciples, and  spoke  to  her  as  they  Avould  have  spoken,  in 
order  to  show  them,  as  he  afterwards  showed  Peter,  that 
"  in  every  nation  they  that  fear  God  and  work  righteous- 
ness are  accepted  of  him."  It  was  as  if  he  had  said,  ''I 
know  that  you  think  her  a  ^  dog,'  but  see  how  much  bet- 
ter she  is  than  many  of  the  '  children.'  You  have  wit- 
nessed the  malice  of  the  rulers  and  the  Pharisees  toward 
me  ;  yet  this  Gentile  has  shown  unparalleled  faith  in  me. 
It  is  not  blood  that  proves  the  true  Abrahamic  lineage, 
but  faith,  and,  tried  by  that  test,  this  Syro-Phoenician 
woman  is  a  spiritual  daughter  of  Abraham.  If  she  is  a 
Gentile  in  nationality,  she  is  an  Israelite  in  disposition, 
and  as  such  she  has  been  blessed."  Thus,  the  Lord 
taught  them,  and  teaches  us  through  them,  to  put  faith 
above  nationality,  and  gave  a  reproof,  all  the  more  telling 
because  it  was  incidental  and  indirect,  to  that  pride  of 
race  which  was  a  national  sin  among  the  Jews,  and 
which,  alas  !  is  far  from  being  unknown  even  among 
Christians  in  our  own  day  and  in  our  own  land. 

But,  turning  from  the  consideration  of  the  probable 
reasons  for  the  unusual  procedure  of  our  Lord  in  this 
case,  let  us  conclude  by  drawing  a  few  lessons  of  practi- 
cal value  to  ourselves  from  the  whole  subject.  The  first 
is  one  of  encouragement  to  take  our  troubles  to  the  Lord 
Jesus.  This  woman  acted  upon  a  verbal  report  which 
she  had  heard  of  the  gracious  miracles  of  Christ.  We 
cannot  tell  from  whom  she  had  received  it,  and  it  was 
probably  enough  somewhat  vague,  but  vague  as  it  was^ 


804  THE  MIRACLES  OF  OUR  SAVIOUR. 

there  was  enough  in  it  to  stimulate  her  to  earnestness, 
and  to  make  her  resolve,  that,  if  it  were  possible,  she 
would  obtain  from  him  the  cure  of  her  daughter.  Now 
wc  know  far  more  about  Jesus  than  she  did,  and  we  have 
far  stronger  reasons  for  believing  that,  than  she  had  for 
believing  the  statements  regarding  him  which  had  come 
to  her  ears.  We  know  that  he  to  whom  she  made  suppli- 
cation then  is  living  still,  the  "  same  Jesus  "  as  he  was 
when  she  applied  to  him  ;  the  same,  and  yet  exalted  far 
above  all  principalities  and  powers  and  every  name  that 
is  named  ;  for,  having  become  obedient  imto  death,  and 
having  borne  the  sins  of  men  upon  the  cross,  God  hath 
raised  him  from  the  dead,  and  set  him  at  his  own  right 
hand  in  the  heavenly  places,  where  he  wields  the  sceptre 
of  universal  dominion.  We  know  that  he  whom  she 
called  "  the  Son  of  David  "  is  also  David's  Lord,  the  in- 
carnate God,  at  once  the  fellow  of  the  Almighty  and  the 
brother  of  our  humanity.  We  know  that  as  man  we  can 
go  to  him  in  the  full  assurance  that  he  will  in  no  wise 
cast  us  out,  and  that  as  God  he  is  not  only  willing,  but 
also  able  to  give  us  succor.  We  know  that  as  man  he 
sympathizes  with  our  sorrows,  and  that  as  God  he  can 
hear  our  cry  and  send  us  relief.  We  have  thus  in  him 
the  accessibility  of  humanity  united  to  the  infinitude  of 
Deity,  and  so  the  resources  of  God  become  in  him  avail- 
able for  us.  He  is  a  man,  and  therefore  we  can  go  to 
him  without  dread  or  terror.  He  is  the  God-man,  and 
therefore  when  we  get  to  him  we  find  that  the  shield  of 
omnipotence  is  our  defence.  To  him  therefore  let  every 
burdened  one  repair,  crying  like  this  suppliant,  "  Have 
mercy  upon  me  :  Lord,  help  me  ;  "  or,  like  the  weeping 
Hezekiah,  "  O  Lord,  I  am  oppressed ;  undertake  for 
me,"  and  he  will  give  perfect  sympathy  and  efi'ectual 
aid 


THE  SYRO-PHCENICIAN  WOMAN.  305 

But,  in  the  second  place,  let  us  learn  that  success  in 
prayer  comes  through  the  acceptance  by  us  of  the  place 
into  which  Christ  puts  us.  He  said  to  this  woman,  '^  It 
is  not  meet  to  take  the  children's  bread  and  cast  it  to  the 
dogs."  And  she  did  not  rebel  against  his  words.  She 
did  not  say,  ^'  I  am  no  dog.  I  am  as  good  as  any  Jewess 
of  them  all."  Far  wiser  she  !  Accepting  the  place  into 
which  he  put  her,  she  asked  for  a  blessing  appropriate 
to  that,  saying,  ''Give  me  the  dog's  crumbs,  and  I  am 
content."  Now  here  we  have  a  most  valuable  general 
principle  for  our  own  guidance.  The  first  thing  to  do 
with  any  word  of  Christ  is  to  accept  it  ;  but  the  next 
thing  is  to  turn  it  to  the  best  account  in  our  appeal  to 
himself,  and  patiently  to  wait  the  result.  No  good  will 
come  of  repudiating,  or  denying,  or  rebelling  against  the 
statements  of  God's  book.  These  have  to  be  accepted, 
and  our  supplications  have  to  be  based  on  them.  When 
he  speaks  to  us,  the  first  words  of  our  answer  to  him 
should  always  be  "  Truth,  Lord."  And  then  our  plea 
should  be  founded  on  the  admission  of  that.  I  cannot 
better  illustrate  this  thought  than  in  the  following  words 
of  Thomas  Guthrie  :  ''  By  the  voice  of  our  conscience  or 
of  his  word  does  God  say  you  have  been  a  sinner  ?  We 
reply,  '  Truth,  Lord.'  There  is  no  commandment  of 
mine  you  have  not  broken,  and  no  mercy  of  mine  you 
have  not  abused.  '  Truth,  Lord.'  You  have  crucified 
my  Son.  '  Truth,  Lord.'  You  have  grieved  my  Spirit. 
'  Truth,  Lord.'  You  deserve  to  be  cast  into  hell.  '  Truth, 
Lord.'  It  is  all  true  ;  but,  God  of  mercy,  so  is  this, 
that  thou  never  saidst  to  any  of  the  sons  of  men,  '  seek 
ye  my  face  '  in  vain  ;  that  thou  art  not  willing  that  any 
man  should  perish  ;  that  thou  hast  no  pleasure  in  the 
death  of  the  wicked  ;  that  thou  didst  send  thy  Son  to 
seek  and  to  save  the  lost  j  that  the  blood  of  Jesus  Christ 


30fi  THE  MIRACLES  OF  OUR  SAVIOUR. 

cleanseth  from  all  sin.  The  woman  was  successful,  why 
should  not  we?  We  will  hope  in  thy  mercy,  for  is  it  not 
written,  '  The  Lord  taketh  pleasure  in  them  that  fear 
him,  in  them  that  hope  in  his  mercy.'  " 

Finally,  let  us  learn  how  inconsistent  pride  of  race  or 
the  spirit  of  caste  is  with  the  gospel  of  Christ.  The 
spirit  of  the  Pharisees  lives  again  in  those  who  treat  with 
injustice  and  contempt  the  man  who  is  "  guilty  of  a  skin 
not  colored  like  his  own," — whether  it  be  black  like  that 
of  the  negro,  or  red  like  that  of  the  Indian,  or  brown 
like  that  of  the  Mongolian.  We  cannot  hope  by  legisla- 
tion to  secure  a  social  status  for  these  races.  That  must 
be  the  fruit  of  their  Christian  recognition,  but  we  may 
enforce  legislation  already  in  existence,  like  that  which 
asserts  the  equality  of  white  and  black  before  the  law ; 
we  may  hope  to  repeal  other  legislation  founded  only 
on  prejudice  and  self-interest,  which  prevents  the  China- 
man from  coming  among  us;  and  we  may  be  able  to 
secure  such  a  change  in  our  treatment  of  Indians  that 
we  shall  not  need  to  blush  for  shame  at  every  mention 
of  their  name. 

This,  however,  will  be  done  only  when  we  acknowl- 
edge their  manhood,  and  regard  them  as  redeemed  by 
the  precious  blood  of  Christ  equally  with  ourselves.  What 
he  paid  such  a  price  for,  we  must  not  despise,  for  all 
who  hav^e  been  so  bought  by  him  are  brethren.  And 
there  will  be  no  color  line  yonder,  where  all  are  robed  in 
white.  This  is  one  of  the  topics  of  the  times,  and  every 
one  has  his  own  suggestion  for  the  solution  of  the  prob- 
lem. But  I  see  no  hope  of  any  permanent  settlement  of 
it,  until  these  principles  are  recognized  and  white  skinned 
Phariseeism  is  made  to  retire  before  the  all-embrac- 
ing love  which  the  gospel  of  Christ  both  exemplifies  and 
enjoins. 


XXII. 

THE  FEEDING  OF  THE   FOUR  THOUSAND. 
Matt.   XV.  32-39.    .nfark  viiL  /-/(9. 

This  miracle,  in  its  general  outlines,  has  so  mucli  re- 
semblance to  that  of  the  feeding  of  the  five  thousand 
with  five  loaves  and  two  fishes,  that  some  have  supposed 
that  the  narratives  here  and  in  Mark  viii.  1-10,  are  only 
echoes  of  those  which  we  have  formerly  considered,  and 
all  refer  to  the  same  occasion.  But  to  this  view  there 
are  many  fatal  objections.  The  localities  are  different, 
for  the  feeding  of  the  five  thousand  was  at  the  head  of 
the  lake,  near  the  entrance  of  the  Jordan  into  it,  and  in 
the  district  of  Bethsaida ;  while  the  miracle  now  before 
us  was  performed  on  the  eastern  shore  of  the  lake,  in  the 
region  of  the  Decapolis,  and  at  a  point  presumably  oppo- 
site to  Magdala,  or  Magadan.  Now  that  has  been  gen- 
erally identified  with  El-Mejdel,  which  is  situated  on  the 
extreme  southern  edge  of  the  flowery  plain  of  Gennesa- 
ret,  and,  therefore,  a  position  opposite  to  that  would  be 
on  the  eastern  side  of  the  lake,  not  far  from  the  outlet  of 
the  Jordan. 

Again,  the  circumstances  preceding  and  following  in  the 
two  cases  were  different.  On  the  former  occasion  Christ 
had  crossed  the  lake  for  rest,  and  was  followed  by  the 
multitudes,  who  walked  round  the  head  of  the  lake  upon 

307 


308  THE  MIRACLES  OF  OUR  SAVIOUR. 

the  shore,  while  at  the  end  of  the  day  he  sent  his  fol- 
lowers away  in  a  boat,  and  they  encountered  a  furious 
storm,  during  which  he  went  to  them,  walking  on  the 
water.  On  this  latter  he  had  come  from  the  region  of 
Tyre  and  Sidon,  and  was  already  in  Decapolis,  and  after 
the  miracle  he  crossed  the  lake,  "  entering  into  the 
boat "  along  with  his  disciples,  and  there  is  no  hint  of 
any  storm.  On  the  former  occasion  the  multitudes  had 
been  only  one  day  in  his  company  ;  on  the  latter  they 
had  been  with  him  for  three  days.  On  the  former  occa- 
sion they  came  from  the  immediate  neighborhood,  on  the 
latter  '■'■  divers  of  them  "  had  "  come  from  far."  On  the 
former  occasion  five  thousand  had  been  fed  with  five 
loaves  and  two  fishes ;  on  the  latter,  four  thousand  were 
fed  with  seven  loaves  and  a  few  little  fishes.  On  the 
former  occasion  the  multitudes  were  commanded  to  sit 
down  upon  the  green  grass ;  on  the  latter  they  were 
seated  ''  on  the  ground."  On  the  former  occasion  there 
were  twelve  baskets  filled  with  fragments  that  remained  ; 
on  the  latter  seven.  On  the  former  occasion  the  baskets 
were  Kocpivoi  ,  the  ordinary  hand-baskets  of  the  people  ; 
on  the  latter  they  were  Gcpvpidsi,  which  were  much 
larger  than  the  others,  capable,  indeed,  of  holding  a 
man,  for  it  was  in  one  of  that  sort  that  Paul  was  let 
down  over  the  wall  of  Damascus. 

These  considerations  are  of  themselves  sufiicient  to 
prove  that  the  miracles  were  entirely  distinct.  But  all 
possible  doubt  upon  the  subject  is  removed  when,  in 
Matthew  xvi.  9,  10,  we  read,  "  Do  ye  not  yet  under- 
stand, neither  remember  the  five  loaves  of  the  five 
thousand,  and  how  many  baskets  ye  took  up  ?  "  And  in 
Mark  viii.  19-21,  "When  I  brake  the  five  loaves  among 
five  thousand,  how  many  baskets  full  of  fragments  took 
ye  up  ?    they    say  unto   him,  Twelve.     And  when    the 


THE  FEEDING  OF  THE  FOUR  THOUSAND.  309 

seven  loaves  among  four  thousand,  how  many  baskets 
full  of  fragments  took  ye  up  %  And  they  said,  Seven. 
And  he  said  unto  them,  How  is  it  that  ye  do  not  under- 
stand ?  ''  Now,  observe  here  three  things  ;  first,  that 
these  records  are  found  in  the  gospels  of  Matthew  and 
Mark,  who  alone  of  the  four  make  mention  of  and 
clearly  intended  to  describe  two  miracles ;  second, 
that  the  speaker  is  the  Lord  himself,  and  he  as  clearly 
refers  to  tw^o  separate  occasions ;  and,  third,  that 
in  the  Saviour's  questions  addressed  to  his  followers 
there  is  the  same  discrimination  between  the  names  of 
the  baskets  as  we  find  in  the  separate  narratives  of  the 
miracles,  for  in  referring  to  those  employed  on  the  first 
occasion  the  Saviour  uses  the  term  Koqjivoi,  while  in 
speaking  of  those  employed  on  the  second  occasion  ho 
uses  the  word  Gq)vpidt3.  This  settles  the  matter  most 
conclusively,  and  if  it  should  seem  strange  to  any  one 
that  the  disciples,  when  appealed  to  in  the  present  instance, 
should  seem  to  have  forgotten  what  their  Lord  had 
done  in  the  former,  the  reply  is  easy,  that  such  for- 
getfulness  is  not  unparalleled,  since  we  have  the  same 
thing  in  the  case  of  the  Israelites  under  Moses,  and  even 
after  the  sight  of  both  miracles  here,  the  Lord,  as  w-e 
have  seen,  upbraids  his  followers  for  having  forgotten 
both.  For  the  rest  we  may  fall  back  on  the  words  of 
Edersheim,  "  The  strange  forgetfulness  of  Christ's  late 
miracle,  on  the  part  of  the  disciples,  and  their  strange 
repetition  of  the  self-same  question,  which  had  once — 
and,  as  it  might  seem  to  us,  for  ever — been  answered  by 
wondrous  deed,  need  not  surprise  us.  To  them  the 
miraculous  on  the  part  of  Christ  must  ever  have  been  the 
new,  or  else  it  would  have  ceased  to  be  the  miraculous. 
Nor  did  they  ever  fully  realize  it  till  after  his  resurrec- 
tion they  understood  and  worshipped  him  as  God  in- 


310  THE  MIRACLES  OF  OUR  SAVIOUR. 

carnate.  And  it  is  only  realizing  faith  of  that,  which 
it  was  intended  gradually  to  evolve  during  Christ's  min- 
istry on  earth,  that  enables  us  to  apprehend  the  Divine 
Help  as,  so  to  speak,  incarnate  and  ever  actually  present 
in  Christ.  And  yet,  even  thus,  how  often  do  we  who 
have  so  believed  in  him  forget  the  Divine  provision 
which  has  come  to  us  so  lately,  and  repeat,  though  not, 
perhaps,  with  the  same  do-ubt,  yet  with  the  same  want 
of  certainty,  the  questions  with  which  we  had  at  first 
met  the  Saviour's  challenge  of  our  faith."  * 

Without  hesitation,  therefore,  we  accept  these  narra- 
tives as  the  records  of  a  miracle  quite  distinct  from  that 
which  we  have  formerly  considered,  and  proceed  to  its 
more  particular  consideration. 

The  Saviour  was  in  the  region  of  the  Decapolis, 
which  was  very  largely  populated  by  Gentiles,  and  a 
great  multitude  had  followed  him  into  a  desert  region, 
where,  attracted  by  his  discourses,  they  remained  with 
him  at  least  over  two  nights,  holding  what  might  almost 
be  called  a  kind  of  '''■  camp-meeting."  But  on  the  third 
day  it  became  necessary  for  him  to  leave,  and  he,  there- 
fore, proposed  to  send  the  people  to  their  homes.  This, 
however,  he  would  not  do,  without  making  provision  for 
their  wants  ;  for  they  had  been  with  him  so  long  that 
presumably  the  stock  of  provisions  which  they  had 
brought  with  them  had  been  exhausted,  and  as  *^  divers 
of  them  "  were  a  long  way  from  their  homes,  they  needed 
something  to  sustain  them  on  their  return  journey.  So, 
taking  his  followers  into  his  council,  he  said,  "  I  have 
compassion  on  the  multitude,  because  they  continue  with 
me  now  three  days,  and  have  nothing  to  eat;  and  I  will  not 
send  them  away  fasting,  lest  they  faint  in  the  way.'^    Upon 

*  Ederslieim's  "  Life  and  Times  of  Jesus  the  Messiah,"  vol.  11.  p. 
p.  66,  67. 


THE  FEEDING  OF  THE  FOUR  THOUSAND.  3II 

this  they  responded,  not,  perhaps,  from  any  doubt  of  his 
ability  to  fiu-nish  what  was  needed,  but  simply  to  indicate 
the  insufficiency  of  their  own  resources,  "  Whence  should 
we  have  so  much  bread  in  the  wilderness  as  to  satisfy 
so  great  a  multitude  %  "  It  might  even  be  that,  after  all 
that  objectors  have  said  on  this  point,  there  was  an  inar- 
ticulate reference  in  their  words  to  the  former  occasion, 
as  if  they  had  said,  ''  Lord,  thou  knowest,  that  as  for  us, 
we  have  no  such  supply  as  would  meet  the  emergency." 
For  he  answered,  as  if  entirely  ignoring  all  that  they 
had  said,  "  How  many  loaves  have  ye  %  "  and  they  re- 
plied, "  Seven,  and  a  few  little  fishes."  And  he  com- 
manded the  multitude  to  sit  down  on  the  ground.  Then, 
taking  first  the  loaves,  he  gave  thanks,  and  brake  them, 
and  gave  to  the  disciples,  and  they  to  the  multitude.  In 
the  same  manner  he  took  the  fishes,  and  blessed  and 
divided  them,  and  when  the  repast  was  finished  they 
took  up  seven  baskets  full  of  fragments.  Then,  having 
thus  supplied  their  wants,  he  sent  the  people  to  their 
homes,  while  he  and  the  twelve  crossed  the  lake  to  the 
coasts  of  Dalmanutha,  which  were,  as  is  supposed,  in  the 
vicinity  of  the  city  of  Tiberias. 

Now  the  great  lesson  of  this  miracle,  as  of  the  former, 
is  that  which  the  Lord  himself  taught  when  he  delivered 
the  discourse  in  which  he  said,  "  I  am  the  bread  of  life." 
Men  spiritually  have  nothing  which  can  quicken  and  sup- 
port their  souls ;  but  Christ  ofi*ers  himself  to  them  as 
the  bread  of  life,  and  they  are  to  appropriate  him  to 
themselves  by  believing  on  him.  The  symbolism 
is  the  same  as  that  in  the  Lord's  supper,  which  has 
often  in  the  experience  of  his  people  preserved  them 
from  fainting  in  the  way.  This,  as  I  have  said,  is  the 
great  teaching  of  the  miracle.     Other  subordinate  lessons 


312  THE  MIRACLES  OF  OUR  SAVIOUR. 

are  very  largely  the  same  as  we  have  already  illustrated 
in  our  treatment  of  the  former  narrative,  but  there  are 
one  or  two  for  which  there  we  had  no  place,  and  these 
may  fitly  enough  be  introduced  here. 

First  of  all,  then,  we  have  in  this  miracle  an  illus- 
tration of  the  thoughtful  kindness  of  the  Saviour.  Mark 
these  words,  "  I  will  not  send  them  away  fasting,  lest 
they  faint  in  the  way."  How  characteristic  this  was  of 
him  !  The  perception  of  a  need  was  with  him  immedi- 
ately followed  by  the  prompting  to  meet  that  need. 
Many  of  them  had  a  long  way  to  go  ;  they  were  already 
exhausted  by  their  attention  to  his  words,  and  they  had 
nothing  to  eat.  To  send  them  away  as  they  were,  there- 
forcj  would  have  been  the  cause  of  great  suffering  among 
them,  and  so  out  of  his  compassion  for  them,  he  miracu- 
lously supplied  their  wants.  Now  in  all  this  we  have  an 
illustration  in  the  material  department  of  his  dealing  with 
his  followers  in  spiritual"  matters.  You  remember  the 
words  of  Paul,  "  Who  goeth  a  warfare  upon  his  own 
charges  V  When  the  Lord  gives  us  a  work  to  do,  he 
gives  us  also  everything  that  is  necessary  for  its  perform- 
ance. When  he  lays  a  cross  upon  us,  he  furnishes  us  al- 
so with  that  which  is  to  sustain  us  under  it.  When  he 
sends  us  on  a  journey,  he  takes  care  so  to  supply  us  with 
his  grace,  that  we  shall  not  faint  by  the  way.  When 
Elijah  was  lying  under  the  juniper  tree,  the  angel  of  the 
Lord,  twice  over,  prepared  food  for  him,  and  let  him 
sleep  in  the  interval  between  the  meals.  Then  he  said, 
on  the  second  occasion,  '"'■  Arise  and  eat ;  because  the 
journey  is  too  great  for  thee  ;  "  so  that  we  are  not  sur- 
prised to  read  in  the  next  sentence,  "  And  he  arose,  and 
did  eat  and  drink,  and  went  in  the  strength  of  that  meat 
forty  days  and  forty   nights."  *     Similarly    in    modern 

*  I  Kings  xix.  5-8. 


THE  FEEDING  OF  THE  FOUR   THOUSAND.  313 

times  many  of  Christ's  disciples  have  gone  through 
weeks  of  anxiety,  or  suffering,  or  sorrow,  or  privation, 
without  fainting  because  of  the  hold  which  on  some  pre- 
vious day  of  privilege  he  had  given  them  on  himself ;  or 
because  of  some  gracious  promise  of  which  he  had  spe- 
cially reminded  them,  just  before  their  time  of  trial  came. 
In  his  own  case  the  glories  attendant  on  his  baptism 
came  just  before  his  conflict  with  the  adversary  in  the 
wilderness ;  and  his  experiences  on  the  Mount  of  Trans- 
figuration preceded  by  but  a  short  time  those  in  Geth- 
semane  and  on  the  cross.  And  often  his  followers  are 
carried  safely  through  the  darkest  chapters  of  their 
history,  because  he  had  prepared  them  for  the  ordeal 
by  special  manifestations  of  his  grace.  What  a  kind, 
considerate,  ever-watchful  Master  the  Christian  serves  ! 
and  how  perfectly  acquainted  he  is  with  the  cir- 
cumstances and  necessities  of  each  of  his  people  !  He 
knows  from  what  we  have  come,  and  into  what  we  are 
going,  and  his  compassionate  heart  will  prompt  his  om- 
nipotent hand  to  give  us  that  which  we  need  either 
for  preparation  for  exertion,  or  revival  after  exhaustion. 
But,  in  the  second  place,  we,  have  here  an  illustration 
of  the  working  of  the  supernatural  in  relation  to  the  nat- 
ural. Ordinarily  God  works  for  his  people  in  connec- 
tion with  the  use  of  their  own  resources  by  themselves. 
I  say  ordinarily,  for  while  there  are  instances  in  which 
we  see  what  may  be  called  a  positively  creative  act,  like 
the  new  creation  in  regeneration,  his  usual  way  of  work- 
ing for  his  people  is  connected  with  their  working  for 
themselves,  and  this  is  foreshadowed  in  many  of  the  Bible 
miracles.  Thus  he  might  as  easily  have  wrought  out  the 
deliverance  of  his  people  from  Egypt  without  Moses  and 
his  rod,  as  with  them.  It  required  divine  power  in  the 
one  case,  and  it  would  have  needed  no  more  in  the  other. 


314  THE  MTRACLES  OF  OUR  SAVIOUR. 

In  the  same  way  he  might  have  provided  for  the  pay- 
ment of  the  widow's  debt  in  Elisha's  day,  by  some  direct 
gift  from  heaven,  but  he  chose  rather  to  bestow  his  fa- 
vor through  the  multiplication  of  the  oil  which  she  had 
already  in  the  house.  And  in  the  case  before  us  our 
Saviour,  instead  of  literally  creating  out  of  nothing  a  sup- 
ply of  food  for  the  four  thousand,  preferred  to  make  a 
feast  for  them  by  using  the  means  which  were  already  at 
his  disposal  and  multiplying  them.  So  he  said  unto  his  fol- 
loAvers,  "  How  many  loaves  have  ye  1 " 

Now  in  all  this,  as  I  cannot  but  think,  there  was  in- 
tended to  be  an  illustration  of  his  spiritual  working  in  and 
with  men  for  their  individual  salvation,  and  for  the  con- 
version of  their  fellowmen  in  the  world.  Thus,  take  it 
in  the  case  of  the  salvation  of  a  man,  and  we  find  that  he 
is  saved  by  faith  in  Christ.  Now  faith,  in  a  very  true 
sense,  is  God's  gift,  but  in  another  sense,  which  is 
equally  true,  it  is  the  sinner's  own  act.  He  is  depraved 
indeed,  and  ruined,  yet  even  so  he  has  something  left. 
His  natural  powers  remain,  even  though  he  is  spiritually 
impotejit.  He  knows  what  it  is  to  believe,  and  through 
his  attempt,  impotent  as  he  is,  to  act  upon  that  knowl- 
edge, God  gives  him  that  after  which  he  strives. 
Through  the  exercise  of  that  which  he  has,  God  be- 
stows upon  him  that  which  he  has  not.  The  paralytic 
had  no  power  to  rise,  but  he  could  will  to  attempt  to  do 
so  at  the  bidding  of  Christ,  and  through  that,  he  ob- 
tained ability  from  God  to  rise  and  walk.  The  super- 
natural thus  entered  into  the  natural,  and  lifted  it  up  into 
a  supernatural  result.  So  in  the  case  of  the  sinner  the 
supernatural  enters  into  his  natural  effort  to  believe  in 
the  Lord  Jesus,  and"  lifts  it  up  to  a  supernatural  result. 
His  act  is  natural  all  through,  but  in  that  act  and  along 
with  it  God  is  also  working  all  through,  and  the  result  is 


THE  FEE.DING  OF  THE  FOUR  THOUSAND.  315 

salvation.     He   works   out  his  salvation,  because  God  is 
working  in  him  to  will  and  to  do  of  his  good  pleasure. 

Take  it  again  in  the  case  of  the  efforts  for  tlie  welfare 
of  our  fcUowmen,  to  the  making  of  which  God  in  his 
word  so  earnestly  summons  us,  and  you  will  see  how 
clearly  the  same  thing  appears.  Jesus  might  have  fed 
tliis  multitude  without  the  seven  loaves,  as  easily  as  with 
them  ;  but  he  used  these  loaves  in  order  that  he  might 
show  us  all  how,  through  our  employment  in  his  service 
of  the  means  which  are  at  our  disposal,  or, — in  other 
words,  through  the  putting  of  our  efforts  into  his  hands, — 
the  mightiest  results  may  be  achieved.  He  commands 
us  to  feed  the  midtitude  of  onr  perishing  fellowmen  with 
the  bread  of  life,  and  if  we  wonderingly  ask,  "  Whence 
should  we  have  so  much  bread  in  the  wilderness  as  to  fill 
so  great  a  multitude  %  "  his  only  reply  is,  ^'  How  many 
loaves  have  ye  !  "  Moses  probably  spoke  truly  when 
he  said,  ''  I  am  not  eloquent,  but  I  am  slow  of  speech 
and  of  a  slow  tongue,"  for  he  was  not  likely  in  such  a 
presence  to  say  the  thing  that  was  not,  but  he  went  with 
that  which  was  in  his  hand,  and  through  him  God  spoke 
with  a  voice  which  has  come  sounding  down  through 
forty  centuries  for  freedom,  for  law,  for  holiness  and 
truth,  and  with  that  rod  of  his  God  broke  the  pride  of 
the  Egyptian  monarchy.  Paul  probably  had  something 
about  him  which  gave  his  adversaries  grovmd  for  their 
assertion  that  his  bodily  presence  was  weak,  and  his 
speech  contemptible  ;  but  as  he  was,  and  Avith  what  he 
had,  he  set  forth  on  his  missionary  career,  and  was  per- 
mitted at  length  to  see  his  converts  in  the  very  palace 
of  the  Caesars.  He  had  a  thorough  knowledge  of  the 
Jew's  religion,  and  through  that  and  with  that  God 
wrought  to  emancipate  Christians  from  the  bondage  of 
the  law,  and  introduce  them  into   "  the   glorious   liberty 


316  THE  MIRACLES  OF  OUR  SAVIOUR. 

of  the  children  of  God.''  The  supernatural  influence 
flowed  through  the  channels  of  his  natural  endowments 
to  give  to  the  Church  his  matchless  epistles,  and  to  secure 
the  introduction  of  the  gospel  into  the  great  cities  of 
Europe.  And  what  was  true  of  these  two  men  is  true 
also  of  all  God's  servants  who  have  been  honored  to  ac- 
complish great  things  in  his  cause.  They  have  put  what 
they  had  into  his  hands,  and  he  has  multiplied  it  to  meet 
the  emergency.  They  have  done  what  they  could,  and 
the  result  has  been  such  as  no  mere  human  power  could 
have  accomplished.  If,  therefore,  we  wish  to  be  made 
useful  to  our  fellowmen  in  the  highest  and  noblest  of  all 
senses,  we  must  put  what  we  have  into  Christ's  hands,  and 
let  him  do  the  rest.  Christ  is  as  mighty  as  he  ever  was, 
and  what  is  needed  on  our  part  is  that  we  give  ourselves 
up  as  the  apostles  did  to  become  the  open  channels  of  his 
grace.  Then  we  shall  see  again  as  signal  manifestations 
of  his  saving  power,  as  those  which  gladdened  the  hearts 
of  the  first  preachers  of  the  cross.  It  is  the  "  self "  in 
us  that  is  a  non-conductor  and  arrests  the  current  of  his 
might,  which  else  woidd  flow  through  us  in  its  full 
energy.  Let  us  then  get  rid  of  self  and  be  willing  that 
Christ  should  have  all  the  glory  of  our  lives,  then  putting 
ourselves  into  his  hands  he  will  work  in  us,  and  through 
us,  for  the  blessing  of  multitudes. 

Finally,  let  us  not  fail  to  note  the  example  which  the 
Saviour  here  has  left  us,  in  the  matter  of  giving  thanks. 
Matthew  says  that  after  he  had  taken  the  seven  loaves 
and  the  fishes,  he  gave  thanks  ;  and  Mark  tells  us  that 
first  he  gave  thanks  for  the  bread,  and  afterwards 
blessed  the  fishes.  This  action  of  his  glorified  God, 
revealed  the  piety  of  his  own  heart,  and  had  its  own  in- 
fluence on  the  performance  of  the  miracle  ;  but  it  is  par- 
ticularly significant  to  us  as  illustrating  the  manner  in 


THE  FEEDING  OF  THE  FOUR  THOUSAND.  317 

which  we  should  receive  the  good  gifts  of  God's  provi- 
dence. We  are  too  apt  to  regard  them,  and  to  receive 
them  and  partake  of  them,  as  things  of  course,  without 
feeling  any  emotion  of  gratitude  for  them,  or  giving 
expressio}!  in  any  form  to  such  gratitude  as  wp  may  feel. 

Time  was  when  it  was  as  common  for  Christians 
to  give  thanks  before  meat  as  it  was  for  them  to 
eat,  and  in  the  history  of  the  Scottish  covenant- 
ers there  is  a  story  of  the  discovery  of  a  spy  which  is 
very  significant  in  this  regard.  Two  or  three  of  those 
hunted  men  were  hiding  together  in  a  cave  to  which  day 
by  day  a  little  girl  was  sent  to  them  with  food  from  the 
nearest  farm.  A  stranger,  whom  they  had  never  seen 
before,  joined  them,  and  they  were  naturally  suspicious 
of  him,  but  he  talked  so  like  one  of  themselves  that  all 
their  misgivings  were  removed.  After  a  time  the  little 
girl  came  with  their  supplies,  and  with  genuine  polite- 
ness they  helped  the  stranger  first,  when  to  their  sur- 
prise he  began  to  eat  without  giving  thanks.  That  little 
thing  revealed  the  true  character  of  the  man.  It  was  as 
they  had  at  first  suspected.  He  was  a  spy,  and  they 
had  only  time  to  make  their  escape  from  the  dragoons 
with  whom  he  was  in  league.  But,  alas  !  now-a-days 
multitudes  do  as  he  did  without  occasioning  any  surprise, 
for  the  giving  of  thanks  has,  through  our  dining  in  res- 
taurants, hotels,  on  board  ship,  and  other  such  places,  be- 
come very  largely  obsolete. 

Now  among  the  followers  of  Christ  this  ought  not 
so  to  be.  We  ought  to  imitate  our  Saviour  here,  and 
give  thanks  as  we  sit  down  to  meat.  The  act  may 
not  multiply  our  store,  but  it  will  make  it  sweeter, 
and  it  will  teach  all  who  are  at  our  table  to  acknowl- 
edge God  in  everything,  because  for  everything  we  are 
dependent  upon  him. 


318  THE  MIRACLES  OF  OUR  SAVIOUR. 

If  I  were  a  painter  I  would  like  to  portray  three 
scenes  of  Scripture  history  and  put  thcin  into  one 
frame.  In  the  centre  I  should  seek  to  delineate  the 
Last  Supper,  catching  the  moment  described  by  the 
Evangelist  in  these  words,  "He  took  bread  and  gave 
thanks,"  and  bringing  out  the  reverent  attitude  both  of 
the  Master  and  his  disciples.  Then  the  picture  on  the 
left  should  be  the  representation  of  this  scene  which 
has  been  before  us  to-night,  with  the  multitude  seated  on 
the  ground,  and  the  Saviour  and  his  disciples  standing  in 
the  posture  of  devotion,  while  he,  with  the  loaves  in  his 
hands,  was  giving  thanks  before  them  all.  The  picture 
on  the  right  should  be  that  of  Paid  on  the  deck  of  the 
ship  that  was  at  anchor  in  the  storm,  standing  in  the  dim 
light  "  while  the  day  was  coming  on,"  and  at  the  mo- 
ment when  after  making  a  comforting  address  to  the  two 
hundred  and  seventy -five  people  who  were  about  him, 
and  urging  them  to  partake  of  some  food,  he  took  bread 
'^  and  gave  thanks  to  God  in  the  presence  of  them  all." 
Then  I  would  hang  the  work  in  the  dining-room  that, 
every  time  the  family  sat  down  around  the  table,  its 
members  might  be  reminded  of  the  example  of  the  Sa- 
viour and  his  apostle,  and  how  we  ought  always  to  follow 
it.  But,  alas !  I  cannot  paint,  and  yet  I  hope  that  this 
mention  of  these  three  scenes  may  hang  the  Scripture 
portrayal  of  them  in  the  gallery  of  your  memories,  where 
you  may  often  look  at  them,  and  always  as  you  do  look 
at  them  remember  the  lesson  which  they  teach. 


XXIII. 

THE  DEMONIAC   BOY. 
Matt,  xrii.  7Ji.-27     Mark  ice.  fA-29.     Zttke  ix.  37-4-2. 

The  arrival  of  the  Saviour  on  the  scene  of  this  mira- 
cle was  almost  dramatic  in  its  timeliness.  He  and  the 
three  "  pillar "  apostles  had  been  for  the  whole  of  the 
preceding  night  upon  the  mountain-top,  where  he  had 
been  transfigured  before  them,  and  they  had  enjoyed 
the  signal  privilege  of  listening  to  the  conversation  of 
Moses  and  Elijah  with  him,  on  "  the  decease  which  he 
was  to  accomplish  at  Jerusalem."  But  the  other  nine 
apostles  had  been,  for  at  least  a  part  of  the  time  of  their 
Master's  absence  from  them,  far  otherwise  engaged.  In 
the  early  morning,  while  the  Lord  and  the  privileged 
three  were  descending  from  ''the  holy  mount,  "  a  poor 
distressed  father  had  brought  to  the  others  his  only  child, 
suffering  from  a  peculiarly  aggravated  form  of  demonia- 
cal possession. 

The  physical  symptoms  minutely  described  both  by 
Mark  and  Luke,  were  such  as  these, — severe  convulsions, 
foaming  at  the  mouth,  grinding  of  the  teeth,  and  a  gen- 
eral rigidity  of  the  body  ;  the  attacks  coming  so  unex- 
pectedly that  often  he  fell,  in  consequence  of  them,  into 
the  fire,  and  often  into  the  water.  These  were  com- 
plicated with  deafness  and  dumbness,  so  that  all   com- 

319 


320  THE  MIRACLES  OF  OUR  SAVIOUR. 

munication  between  the  sufferer  and  others  was  ex- 
ceedingly  difficult. 

With  the  exception  of  those  last  mentioned,  all 
these  symptoms  woidd  describe  a  case  of  epilepsy ; 
and  no  doubt,  as  Trench  has  remarked,  that  ''  was 
the  ground  on  which  the  deeper  spiritual  evils  of  this 
child  were  superinduced:"  but  there  is  just  as  little 
doubt  that  there  was  more  than  epilepsy.  That  seems 
to  me  clear,  not  only  from  the  presence  of  deafness  and 
dumbness  in  the  patient,  but  also  from  the  Avords  of  the 
Lord  when  he  performed  the  cure  :  "  Thou  dumb  and  deaf 
spirit,  I  command  thee  to  come  out  of  him."  Dr.  Abbott, 
while  accepting  this  view  of  the  case,  however,  makes  a 
difficulty  from  the  fact  specified,  that  this  malady  had  been 
on  the  youth  from  his  childhood,  ^'  and  therefore,  pre- 
sumptively before  his  own  wilfiU  transgression  could 
have  given  the  demon  control  over  him."  *  But  such 
an  objection  takes  for  granted  that  demoniacal  possession 
was,  in  every  case,  the  result  of  wilful  transgression  on 
the  part  of  the  person  so  afflicted ;  and  that  it  would  be 
difficult,  if  not  impossible,  to  prove.  For  the  rest,  the 
difficidty  which  he  has  suggested  is  only  an  aggravated 
form  of  the  same  mystery  which  confronts  us  in  the  dis- 
eases, sufferings,  and  deaths  of  infants,  and  is  not  exclu- 
sively connected  with  such  a  case  as  this. 

But  the  disciples  were  not  asked  to  explain  the  cause 
of  this  boy's  affliction — they  were  entreated  rather  for  a 
cure ;  and  when  they  attempted  to  comply  with  the 
father's  request,  they  found  themselves  baffled.  It  was  a 
new  experience  for  them.  They  were  perplexed.  They 
were  humiliated.  They  were  put  to  shame  before  the 
multitude  that  had  gathered  round  them  to  look  on  ;  and 
as  some  S  cribes  were  there,  they  would  most  likely  jeer 

*  Commentary,  in  loco. 


THE  DEMONIAC  BOY.  321 

and  ridicule  tliem  for  their  failure  in  such  a  way  as  to 
put  them  to  still  greater  confusion.  Moreover,  these 
malicious  adversaries  might  even  suggest  that  Master 
and  disciples  were  alike  deceivers,  and  that  all  the  dif- 
ference between  them  was,  that  he  was  more  adroit  in 
covering  up  his  failures  than  they.  In  any  case,  there 
was  an  animated  and  perhaps  not  very  amicable  alter- 
cation going  on  between  them,  when  just  at  the  most  op- 
portune moment  the  Saviour  appeared,  and  turned  the 
attack  from  his  followers  to  himself  by  saying,  "  Why 
question  ye  with  them  V  that  is,  ''If  you  have  any  tiling  to 
say,  say  it  to  me,  and  I  will  answer."  Thus  he  at  once 
relieved  the  anxiety  of  his  followers,  and  struck  dismay 
into  the  hearts  of  their  assaihints. 

But  even  before  he  had  spoken,  his  very  approach 
had  not  been  Avithout  its  effect,  for  Mark  tells  us  that 
''  straightway  all  the  multitude,  when  they  saw  him  were 
greatly  amazed."  Now  some  have  sought  to  account  for 
their  amazement  by  alleging  that  there  was  probably 
lingering  yet  upon  his  countenance  something  of  the 
glory  Avhich  irradiated  it  when,  a  few  hours  before,  he 
had  been  transfigured.  But  though  this  explanation 
would  satisfactorily  account  for  the  wonder  of  tlie  crowd, 
and  though  it  seems  to  receive  some  confirmation  from 
the  fact  that,  after  Moses  had  been  forty  days  with  Jeho- 
vah in  Sinai,  "  the  skin  of  his  face  shone  when  he  came 
down  from  the  Mount,"  yet  I  doubt  if  any  outward  ap- 
pearance of  that  sort  was  about  the  Saviour  here  If 
there  had  been  any  such  thing,  I  think  that  it  woidd  have 
been  mentioned  by  one  or  other  of  the  Evangelists.  But 
a  special  reason  for  the  absence  of  any  such  radiance  is, 
to  my  mind,  furnished  by  the  fact,  that  as  Jesus  and  the 
three  ''  were  coming  down  from  tlie  mountain,  he  charged 
them  that  they  should  tell  no  man    what  things  they  had 


322  THE  MIRACLES  OE  OUR  SAVIOUR. 

seen,  save  when  the  Son  of  Man  shoukl  have  risen  from 
the  dead."  They  were  not  to  say  a  word  to  any  one 
about  the  transfiguration  until  after  his  resurrection. 
Now,  if  there  liad  lingered  any  traces  of  the  mountain 
glory  about  himself,  that  would  have  stimulated  all  who 
saw  them,  and  especially  the  nine  who  were  not  mth 
liim,  to  inquire  what  had  happened  while  they  were 
away,  and  woidd  have  made  it  harder  for  Peter,  James, 
and  John  to  obey  his  injunction.  It  is  not  likely,  there- 
fore, that  he  would  have  commanded  them  to  silence, 
while  yet  there  were  tell-tale  traces  of  something  unus- 
ual about  himself. 

For  that  reason  I  prefer  to  explain  the  amazement 
of  the  people,  by  his  sudden  arrival  at  such  a  critical 
moment  among  them.  It  was  almost  like  the  confront- 
ing of  Aliab  by  Elijah,  in  the  vineyard  of  Naboth, 
when  the  time,  the  place,  and  the  man  combined  to  make 
the  meeting  a  great  and  disagreeable  surprise  to  the 
monarch.  For  here,  the  Master  came  into  view  in  the 
very  nick  of  time — just  when  he  was  most  needed  by 
his  disciples;  and  when  he  was  least  wanted  by  the 
Scribes.  The  coincidence,  therefore,  was  amazing.  If 
it  had  been  described  in  a  novel,  is  woidd  have  been 
styled  improbable;  but  because  it  is  fact,  and  not  fiction, 
we  call  it  dramatic  :  for  life  is  dramatic,  and  the  surprises 
wliich  it  brings,  in  the  appearances  of  those  who  are 
most  needed,  at  the  time  and  in  the  places  where  they 
are  most  desired,  are  often  at  least  as  surprising  in  our 
common  experience  as  they  are  in  the  literature  of  ro- 
mance. 

In  response  to  the  qiiestion  of  our  Lord,  both  the 
Scribes  and  the  multitude  were  silent,  but  the  father  of 
the  boy  stood  forth  and  told  in  a  very  plaintive  and  pa- 
thetic style  all  the  facts  which  have  come  out  ah'eady  in 


THE  DEMONIAC  BOY.  323 

our  summary  of  the  story,   saying,  "  Master,  I  brought 
unto  thee  my  son,  which  hath  a  dumb  spirit,  and  where- 
soever it  taketh  him  it  dasheth  him  down,  and  he  foam- 
eth  and  grindeth  his  teeth  and  pineth  away,  and  I  spake 
to  thy  disciples  that  they  shouki  cast  it  out,  and  they  were 
not  able."     Whereupon  the  Saviour  answered,  "  0  faith- 
less and  perverse  generation,  how  long  shall  I  be  with 
you  %  how  long  shall  I  bear  with  you  %    Bring  him  unto 
me."     There  has  been  much  difference  of  opinion  among 
expositors  as  to  the  question  to  whom  these  words  were 
addressed,  but  I  incline  to  think  that  they  were  intended 
for  all  who   heard   them.     To   the  Scribes   they   were  a 
reproof  for    their    antagonism,  to   the  disciples  and  the 
father  of  the   boy   they   were    a    lamentation    for    their 
lack    of  faith;  while   from   another  point   of  view  they 
may  be  regarded  as  an  ejaculation  of  weariness  and  op- 
pression on  the  part  of  the  Saviour  at  having  to  bear  so 
long  the  burden  both  of  the  perversity  of  his   enemies, 
and  the  faithlessness  of  his  friends.     But  in  the  command, 
"  Bring  him  unto  me,"  there  was  the  promise  of  a  cure. 
Yet  at  the  first,  it  seemed  as  if  the  attempt  to  obey  that 
command  only  produced  an  aggravation  of  the  boy's  af- 
fliction.    An  enemy  is  always  most  destructive  when  he 
is   on  the  very  point   of  being   dislodged,    and  when  an 
army  is  compelled  to  evacuate  a  city,  the  soldiers  try  to 
leave  it  in  flames.      So  the  demon,  finding  himself  here 
about  to  be  driven  out,  did  all  the  mischief  he  coidd,  for 
Luke   tells  us  "  as  he  was  yet  a  coming,  the  spirit  tare 
him,"    and    Mark,  with,    as   usual,    more    fulness,    says, 
"  straightway  the   spirit  tare  him  grievously,"  i.  e.  con- 
vulsed him  terribly,  '^  and  he  fell  on  the  ground  and  wal- 
lowed foaming." 

It    was    a    pitiful     spectacle,    and    to    take    the    poor 
father's   eyes  away    from  it,   and   help  his   faith  to  the 


324  THE  MIRACLES  OF  OUR  SAVIOUR. 

birth,  as  well  as  to  bring  out  the  dreadful  nature  of 
the  case  before  the  people,  and  in  some  degree  thereby 
explain  the  failure  of  his  disciples,  he  said,  ''  How  long 
time  is  it  since  this  has  come  unto  him  %  and  he  said, 
From  a  child.  And  ofttimes  it  hath  cast  him  both  into 
fire  and  into  the  waters  to  destroy  him;  but  if  thou  canst 
do  anything,  have  compassion  on  us  and  help  us."  How 
touch ingly  the  parent  here  identifies  himself  with  the 
child,  ''  have  compassion  on  us  and  help  us,"  and  yet 
what  a  great  contrast  between  him  and  the  leper  who 
said,  "  If  thou  wilt,  thou  canst  make  me  clean"  !  Both 
were  lacking  in  faith,  but  the  one  had  no  doubt  of  the 
ability  of  the  Saviour,  and  only  besought  his  willinghood; 
while  the  other  apparently  was  not  very  sure  about  either, 
and  came  rather  as  a  peradventure.  Neither  was  re- 
jected, but  while  the  one  received  at  once  the  answer, 
"  I  will,  be  thou  clean,"  the  other  needed  to  be  led  to 
greater  faith  before  he  could  receive  that  for  which  most 
of  all  he  craved.  So  the  Saviour  said  to  him,  ''  If  thou 
canst  !  all  things  are  possible  to  him  that  believeth." 
This  is  the  reading  preferred  by  the  Revisers,  and  though 
it  leaves  the  phrase  somewhat  difficult  to  interpret,  it  is 
doubtless  the  correct  one.  The  Sa,viour  goes  back  on 
the  man's  words,  and  turns  them  upon  himself.  Much  as 
if  he  had  spoken  thus:  "If thou  canst — the  if  does  not 
He  with  mc,  but  with  thyself;  there  is  no  question  about 
my  ability  in  the  case,  the  only  question  is  whether  thou 
iiast  faith  in  that  ability,  for  '  all  things  are  possible  to 
liim  that  believeth.'  " 

Yet  let  us  not  misunderstand  this  assurance,  for, 
as  Morison  most  wisely  says,  "  The  expression  does 
not  mean  in  this  connection,  it  is  possible  for  the 
believer  to  do  all  things,  but  it  is  possible  for  the  be- 
liever  to  get  all  things.     Omnipotence  is  in  a  sense  at 


THE  DEMONIAC  BOY.  3^5 

his  disposal.  But  the  universality  of  things  contemplated 
by  our  Lord  was  not^  as  the  nature  of  the  case  makes 
evident,  the  most  absolute  conceivable.  We  must  de- 
scend in  thought  to  the  limited  universality  of  things  that 
would  be  of  benefit  to  the  believer.  We  must  consider 
the  benefit  of  the  believer  not  absolutely  or  uncondition- 
ally, but  relatively  to  the  circumstances  of  the  other 
beings  with  whom  he  is  connected.  With  these  limita- 
tions, inherent  in  the  nature  of  the  case,  all  things  are 
possible  for  him  that  believeth."  * 

On  receiving  this  answer  the  man  replied,  ^'  Lord,  I 
believe."  He  had  at  the  moment  a  glimpse  of  the  ability 
of  Christ  to  help  him,  and  yet  even  as  he  saw  that,  its 
light  showed  him  how  little  his  faith  was,  after  all,  and 
in  the  struggle  to  overcome  every  thing  that  stood  in  its 
way,  he  cried,  ''  Help  thou  mine  unbelief."  Then  the 
Lord  commanded  the  evil  spirit  to  come  out  of  the 
child  and  enter  no  more  into  him,  and  after  tearing  him 
much,  the  demon  left  him  so  exhausted  that  he  lay 
like  one  dead.  Many  of  the  onlookers,  indeed,  thought 
that  he  was  really  dead.  But  the  Great  Reviver  was 
there ;  and  taking  him  by  the  hand  the  Lord  raised  him 
up  and  delivered  him,  wholly  and  permanently  cured,  to 
his  rejoicing  father. 

Then,  after  all  was  over,  and  they  had  him  in  the  priv- 
acy of  a  house,  the  nine  disciples  asked  him,  '■'•  Why  could 
not  we  cast  him  out  f  and  he  replied,  '^  This  kind  can 
come  forth  by  nothing  but  by  prayer,"  and  Matthew  sup- 
plements Mark  by  adding,  '^  Because  of  your  unbelief: 
for  verily  I  say  unto  you.  If  ye  have  faith  as  a  grain 
of  mustard  seed,  ye  shall  say  unto  this  mountain.  Re- 
move hence  to  yonder  place  ;  and  it  shall  remove  ;  and 
nothing   shall  be   impossible    unto   you."     The   Revised 

*  Morison  ou  Mark,  j).  250. 


326  THE  MIRACLES  OF  OUR  SAVIOUR. 

version  omits  the  words,  "  and  fasting"  in  both  gospels, 
as  deficient  in  ^18.  authority  ;  and  so  the  substance  of 
the  Saviour's  answer  is,  that  '^  this  kind  "  of  demoni- 
acal possession  had  in  it  unusual  elements  of  difficulty  ; 
and  that  they  had  attempted  to  deal  with  it  without 
sufficient  faith  ;  for  even  a  little  faith,  if  it  were  real, 
would  enable  them  to  do  what  to  hunian  view  seemed  as 
impossible  as  the  removal  of  a  mountain  from  one  place 
to  another.  He  wished  them  to  understand  that  the 
power  which  wrought  miracles,  even  through  their  in- 
strumentality, was  his  power,  and  that  therefore  it  was 
equal  to  every  emergency.  They  were  able  to  work 
miracles  only  in  so  far  forth  as  they  were  in  living  union 
with  him  5  and  as  the  bond  of  union  between  them  and  him 
was  faith,  they  could  lae  powerful  in  his  service  only 
when  they  really  believed  in  him.  But  when  their  faith 
was  real,  then,  though  it  were  little,  it  would  enable  them 
to  do  what  to  others  was  impossible.  One  with  him,  they 
were  one  with  omnipotence,  and  on  that  they  could  al- 
ways draw  for  all  things  that  are  right  and  necessary 
for  them  to  do.  Or,  as  Paul  put  it  afterwards,  "  they 
could  do  all  things  through  Christ  wiiich  strengthened 
them." 

Now,  like  all  our  Saviour's  other  miracles  of  healing, 
this  also  is  a  spiritual  parable,  and,  in  that  aspect  of  it, 
we  are  taught  by  it  such  truths  as  the  following,  viz.  : 
that  the  soul  of  the  sinner  is  in  bondage  to  Satan,  deaf 
to  the  truth  of  God,  and  dumb  in  the  utterance  of  his 
praise  ;  that  no  mere  human  power  can  emancipate  it 
from  this  terrible  condition  ;  that  what  is  impossible  for 
others  to  do  can  be  done  through  Christ ;  that  deliver- 
ance from  this  bondage  to  Satan  may  be  received  from 
Christ  by  any  one,  through  the  exercise  of  faith  in  him  ; 
and  that  to  have  this  faith  we  must  pray  to  Christ  him- 


THE  DEMONIAC  BOY.  327 

self,  that  he  may  help  our  unbelief,  while  at  the  same 
time  we  must  stir  ourselves  up  to  exercise  it  for  our- 
selves, so  that  we  can  say,  "  Lord,  I  believe."  But,  as 
I  have  already  illustrated  and  emphasized  all  these  from 
different  points  of  view,  in  former  discourses,  I  shall  pass 
on,  to  draw  from  the  whole  narrative  some  more  general 
lessons. 

In  the  first  place,  then,  we  have  suggested  to  us  the 
contrasts  of  the  Christian  life.  Raphael,  in  his  mag- 
nificent cartoon  of  "  The  Transfigm-ation,"  has  violated 
fact  to  bring  out  truth.  He  represents  the  conflict  of  the 
nine  disciples  at  the  foot  of  the  hill,  with  the  demon  in 
the  boy,  and  with  the  malice  of  the  Scribes,  as  simulta- 
neous with  the  glorious  experience  of  the  other  three 
disciples  on  the  mountain-top,  and  so  brings  both  of  them 
into  view  together.  Obviously,  this  could  not  have 
been  physically  possible,  but  by  taking  that  course  he 
has  succeeded  in  setting  vividly  before  the  spectator  the 
contrast  between  the  two.  And  a  very  striking  contrast 
it  was.  On  the  mountain-top  were  the  highest  harmonies 
of  earth,  sublimated  and  glorified  by  their  alliance  for 
the  time  with  the  harmonies  of  heaven.  In  the  valley 
were  the  wildest  discords  of  earth,  aggravated,  for  the 
time,  by  the  addition  to  them  of  the  dissonance  of  hell. 
On  the  mount  the  three  were  sharing  by  anticipation  in  the 
gladness  of  Christ's  victory  over  all  his  enemies  ;  in  the 
valley  the  nine  were  suffering  under  the  shame  of  a 
defeat.  On  the  mountain-top  the  three  were  enjoying 
most  exalted  privileges  ;  in  the  valley  the  nine  were 
laboring  hard  in  conflict  with  opposing  forces,  both 
earthly  and  diabolical.  Now  we  have  similar  contrasts 
still.  For  Christian  experience  is  neither  all  enjoyment 
nor  all  conflict,  but  it  is  very  frequently  an  alternation 
between  the  two.     The  enjoyment  prepares  the  spirit  for 


328  THE  MIRACLES  OF  OUR  SAVIOUR. 

the  conflict ;  and  then,  the  conflict  over,  the  enjoyment 
comes  agcain  to  restore  the  soul  after  its  exertions. 
Peter  foolishly  desired  to  rear  tabernacles  on  the  mount, 
that  ho  and  his  companions  might  abide  there  continu- 
ally, but  when  he  came  down  and  saw  the  state  of  things, 
as  between  his  brethren  and  the  Scribes,  it  would  be- 
come at  once  apparent  to  him  that  evil  wovdd  have  re- 
sulted had  they  tarried  longer  in  the  place  of  privilege. 
It  would  not  be  good  for  us  to  be  always  at  the  commun- 
ion-table, or  in  the  sanctuary,  or  on  the  mount.  We  must 
leave  such  ecstasies  of  devotion,  after  a  brief  season,  and 
when  we  do,  let  us  look  out  for  this  demoniac  boy,  and 
seek  by  prayer  to  cast  the  evil  sj^irit  out  of  him.  Nor 
need  we  go  far  before  w^e  meet  him,  for  he  is  still  among 
us  in  many  forms.  You  may  see  him  in  the  poor  victim 
of  intemperance,  held  captive  by  his  appetite ;  or  in  the 
forlorn  waif  of  womanhood  who  sells  herself  for  bread; 
or  in  the  mass  of  human  driftwood  that  gathers  at  the 
corners  of  our  streets.  All  these  are  possessed  by  a 
demon  of  some  sort,  and  it  is  your  work  and  mine,  as 
the  servants  of  Christ,  to  cast  these  demons  out.  Privi- 
lege such  as  we  now  and  here  enjoy  is  not  meant  to 
chloroform  us  into  inactivity,  but  rather  to  spur  us  to 
exertion,  and  to  refresh  us  after  work  •,  and  if  we  allow 
it  to  detain  us  from  labor,  and  allure  us  for  its  own  sake, 
it  will  become  a  curse  to  us,  and  not  a  blessing.  There- 
fore let  us  never  think  of  building  tabernacles  on  the 
mount,  but,  when  the  time  of  privilege  is  past,  let  us 
hasten  away,  that  we  may  bring 

"The  jioor  and  them  that  mourn, 
The  faint  and  over-borue, 
Sin-sick  and  sorrow-worn — 
To  Christ  for  cure." 

But,  let  us  learn   also  that  in  the  prosecution  of  that 


THE  DEMONIAC  BOY.  329 

work  we  must  have  Christ  with  us.  We  cannot  do  any 
good  in  the  service  of  our  generation  without  him.  No 
doubt  he  is  no  more  on  the  earth.  We  cannot  have  him 
in  visible  form,  by  our  sides,  as  these  disciples  had. 
But  though  withdrawn  from  us  in  bodily  presence,  he 
may  be  present  with  us  by  his  Spirit ;  and  we  should 
never  try  to  work  moral  miracles  on  our  fellow-men,  by 
their  conversion,  without  that  Spirit.  If  we  do,  we  shall 
most  certainly  fail.  He  who  works  for  Christ,  must 
work  with  Christ.  If  he  lays  one  hand  on  the  sinner  in 
pleading  love  with  him,  he  must  keep  the  other  in  simple 
earnest  faith  in  that  of  Christ,  and  so  he  will  become  the 
conductor  of  new  life  from  Christ  into  him.  Therefore, 
in  every  enterprise  which  we  set  on  foot  for  the  salva- 
tion of  men,  let  us  begin  with  prayer  for  the  presence 
and  the  power  of  Christ  to  be  manifested  among  us,  by 
his  Holy  Spirit.  "  TJiis  kind  goeth  not  out  but  by 
prayer,''  and  so  to  be  successful  we  must  be  prayerful. 

Finally,  we  may  learn  that  the  beginning  of  deliver- 
ance for  the  sinner,  seems  often  for  a  time  only  to  aggra- 
vate his  bondage.  When  Moses  said  to  Pharaoh,  '^  Let 
my  people  go,"  the  first  effect  was  that  their  burdens 
were  doubled,  and  the  straw  withdrawn,  so  that  the 
people  cried  out :  We  are  worse  than  ever.  And  when 
Jesus  called  this  boy  to  him,  the  evil  spirit  tare  him,  and 
seemed  as  if  he  Avould  make  an  end  of  him.  But  let  us 
not  be  discouraged  by  all  that.  The  docile  slave  is 
petted  and  pampered  ;  but  he  that  seeks  to  run  away  is 
loaded  with  a  heavier  chain.  Satan  does  not  for  the 
present  very  much  distress  those  who  are  his  willing 
subjects  ;  but  when  they  attempt  to  rebel,  then  he  makes 
their  bondage  bitter.  The  strength  of  a  habit  is  not  felt 
when  you  are  yielding  to  it ;  but  when  you  try  to  break 
it  off" — then  comes  the  tug  of  war.     So  it  often  happens, 


330  77/£  MIRACLES  OF  OUR  SAVIOUR. 

that  after  a  man  has  come  to  be  awakened  to  a  sense  of 
his  sin  and  his  need  of  salvation,  and  really  and  earn- 
estly tries  to  turn  from  it  to  Christ ;  he  falls  back  most 
grievously  for  a  season,  and  has  perhaps  the  worst  out- 
break he  has  had  for  long — but  that  is  only  the  repeti- 
tion of  the  experience  of  this  boy.  The  evil  spirit 
within  him  has  become  conscious  of  the  approach  of 
Christ  to  him,  and  in  sheer  malice  is  seeking  to  undo 
him.  Let  not  the  poor  victim  sink  into  despair.  Christ 
is  stronger  than  the  devil.  Put  your  hand  in  that  of  the 
Saviour,  and  there  is  no  power  in  earth  or  hell  that  will 
be  Aole  to  pluck  you  out  of  it;  for  your  safety  depends, 
not  »  much  on  your  hold  of  him,  as  on  his  hold  of  you. 


XXIV. 

THE  COIN  FOUND  IN  THE  FISH. 
Matt.  xvif.  2A-27' 

After  the  healing  of  the  demoniac  boy,  at  the  foot 
of  the  Mount  of  Transfiguration,  our  Lord  returned  from 
the  neighborhood  of  Csesarea  Philippi,  to  his  Galilean 
home  in  Capernaum.  While  there,  his  disciple,  Peter, 
being  met,  as  it  would  seem  casually,  by  the  collectors 
of  the  temple  dues,  was  asked,  in  a  way  altogether  re- 
spectful and  considerate,  whether  his  Master  paid  this  re- 
ligious rate,  and  replied  without  any  hesitation  in  the 
affirmative.  I  have  called  this  assessment  a  religious 
rate,  for  such  indeed  it  was,  and  we  shall  totally  misun- 
derstand the  significance,  both  of  the  miracle  which  we 
are  about  to  consider,  and  of  the  Saviour's  conversation 
with  Peter  concerning  it,  if  we  fail  to  keep  that  in  re- 
membrance. It  is  quite  unfortunate,  therefore,  that 
King  James'  translators  here  should  have  rendered  the 
original  word,  which  is  the  name  of  a  coin,  by  the  term 
tribute,  which  among  us  denotes  a  civil  tax  imposed  by 
the  government   of  a  nation  for  purely  civil  purposes. 

The  history  of  the  matter  is  briefly  this.  At  every  time 
of  taking  the  census  among  the  Jews,  each  person 
enumerated  was  expected  to  pay  half  a  shekel,  according 


332  THE  MIRACLES  OF  OUR  SAVIOUR. 

to  the  statute  contained  in  Exodus  xxx.  11-16,  Avhicli  reads 
as  follows:  "  When  thou  takest  the  sum  of  tlio  children 
of  Israel,  after  their  number,  then  shall  they  give  every 
man  a  ransom  for  his  soul  unto  the  Lord,  when  thou 
numberest  them,  that  there  be  no  jalague  among  them, 
when  thou  numberest  them.  This  they  shall  give,  every 
one  that  passeth  among  them  that  are  numbered,  half  a 
shekel,  after  the  shekel  of  the  sanctuary,  [a  shekel  is 
twenty  gerahs]  a  half  shekel  shall  be  the  offering  of  the 
Lord.  Every  one  that  passeth  among  them  that  are 
numbered,  from  twenty  years  old  and  upward,  shall  give 
an  offering  unto  the  Lord.  The  rich  shall  not  give  more, 
and  the  poor  shall  not  give  less  than  half  a  shekel,  when 
they  give  an  offering  unto  the  Lord,  to  make  an  atone- 
ment for  your  souls.  And  thou  shalt  take  the  atonement 
money  of  the  children  of  Israel,  and  shall  appoint  it  for 
the  service  of  the  tabernacle  of  the  congregation,  that  it 
may  be  a  memorial  unto  the  children  of  Israel  before  the 
Lord  to  make  an  atonement  for  your  souls."  It  was 
originally  designed  to  be  made  only  when  the  people 
were  numbered,  aud  was  expended  in  the  maintenance 
of  such  sacrifices  in  the  tabernacle,  and  afterwards,  in  the 
Temple,  as  were  offered  in  the  name  of  the  whole  con- 
gregation of  Israel.  In  the  course  of  time,  however,  it 
was  made  an  annual  impost ;  that  is  to  say,  it  was  asked 
every  year,  while  at  the  same  time  it  was  left  optional 
with  each  whether  he  paid  it  or  not.  It  thus  corre- 
sponded with  what  used  to  be  called  in  England  a  voluntary 
assessment.  If  one  chose  to  pay  it,  he  was  expected  to 
give  half  a  shekel;  but  if  he  declined  to  pay  it,  no  legal 
measures  were  resorted  to  for  the  purpose  of  compelling 
him  to  do  so. 

It  was  paid,  at  first,  in  weighed  silver ;   but  after  the 
Maccabees     had    coined    monev    in    shekels    and  half- 


THE  COIN  FOUND  IN  THE  FISH.  333 

shekels,  these  were  used  by  the  people.  In  the  days 
of  oiu-  Lord,  however,  these  coins  had  become  scarce,  and 
the  Roman  didrachmon,  (or  double  drachma)  was  regarded 
as  equivalent  to  the  half-shekel.  So  the  rate  itself  came 
to  be  distinguished  by  the  name  of  the  coin,  the  didrach- 
mon. Now  that  is  the  word  used  here  by  the  collectors 
in  the  question  addressed  by  them  to  Peter,  and  the  Re- 
visers are  exactly  right  when  they  translate  it  thus, 
"  Doth  not  your  Master  pay  the  half-shekel  %  "  But  al- 
though the  people  commonly  paid  the  collectors  with  the 
Roman  didrachmon,  yet  the  coin  itself,  owing  to  the 
symbols  and  images,  deemed  to  be  idolatrous,  which  were 
stamped  upon  it,  could  not  be  received  by  the  Temple 
servants,  and  had  to  be  changed  for  Jewish  money  at 
Jerusalem.  That  accounts  for  the  traffic  of  the  money- 
changers whom  the  Lord  expelled  from  the  Temple  on 
his  first  public  visit  to  its  courts.  The  didrachmon  was 
equivalent  to  about  thirty  cents  of  our  money  ;  and  as  it 
was  a  religious  rate,  those  who  collected  it  were  not  re- 
garded with  the  hatred  and  contempt  with  which  the 
publicans,  who  gathered  the  taxes  for  the  Romans,  were 
everywhere  treated. 

Such  then  was  the  character  of  the  impost  to  which 
allusion  is  made  in  this  narrative  ;  and  when  Peter  an- 
swered the  question  of  the  collectors,  by  saying  that 
his  Master  did  pay  it,  he  spoke  somewhat  hastily  and  as 
one  judging  merely  from  general  principles,  lent  apparently 
without  any  personal  knowledge  of  the  habit  of  the  Saviour 
in  the  matter.  He  supposed  that  as  it  was  for  religious 
purposes,  and  as  all  good  and  reputable  Jews  in  all  parts 
of  the  world  cheerfully  paid  it,  his  Master  would  of  course 
do  the  same. 

But  when  he  went  into  the  house — either  his  own  house; 
or  that  in  which  his  Master  statedly  resided  at  that  time — 


334  '^E  MIRACLES  OF  OUR  SAVIOUR. 

and  before  he  liad  time  to  tell  what  had  just  occurred 
between  him  and  the  collectors,  the  Lord  anticipated 
him  with  this  question  :  "  What  thinkcst  thou,  Simon  % 
Of  whom  do  the  kings  of  the  earth  take  custom  or  trib- 
ute ?  of  their  own  children,  or  of  strangers  % "  By 
''  custom  or  tribute  ''  here — for  the  word  rendered  tribute 
is  quite  diflferent  from  that  so  translated  in  the  preceding 
verse — is  meant  a  poll  tax  or  a  tax  levied  on  a  commo- 
dity ;  and  the  answer  of  Peter  showed  how  well  he  under- 
stood his  Lord,  for  he  replied,  '^  Of  strangers."  Then 
answered  Jesus,  ''  Then  the  children  or  sons  are  free." 
The  monarchs  of  earth  do  not  tax  their  own  sons,  but 
only  their  subjects,  or  those  whom  they  have  conquered 
in  war  and  laid  under  tribute.  Those  who  dwell  in  the 
palace  and  are  members  of  his  family,  are  exempt  from 
the  taxation  which  is  laid  on  others.  But  the  Saviour 
adds,  '"''  Notwithstanding,  lest  we  should  oftond  them,"  (or 
better  as  the  Revisers  have  it,  '■'■  lest  we  cause  them  to 
stumble"),  "  go  thou  to  the  sea  " — that  is,  the  Lake  of  Gali- 
lee— ^'  and  cast  an  hook  and  take  up  the  lish  that  first 
cometh  up  ;  and  when  thou  hast  opened  his  mouth  thou 
shalt  find  a  stater," — a  coin  of  which  the  value  was  four 
drachmas,  or  just  equivalent  to  a  whole  shekel — "  that  take 
and  give  unto  them  for  thee  and  me."  This  assessment, 
as  if  the  Lord  Jesus  had  said,  '•''  is  for  the  Temple  of  Jeho- 
vah. But  1  am  the  Son  of  God,  and  that  Temple  is  my 
Father's  house  (see  John  ii.  16)  ;  therefore,  on  the  prin- 
ciples on  which  earthly  monarchs  exact  custom  or  trib- 
ute, I  should  go  free.  Still,  if  I  were  to  insist  on  what  is 
my  undoubted  right  as  the  Son  of  God,  I  might  cause 
some  to  stumble,  by  giving  them  a  wrong  impression  re- 
garding the  meaning  and  purpose  of  my  ministry. 
They  might  imagine  that  I  was  of  opinion  that  no  one 
ought  to  pay  the  Temple  dues,  and  so  be  led  either  to 


THE  COIN  FOUND  IN  THE  FISH.  335 

reject  me  on  that  ground,  or  to  refuse  to  pay  these  dues 
themselves,  although  they  have  not  my  right  to  exemp- 
tion ;  and  in  either  case  they  would  be  stumbling,  and  I 
should  have  been  in  some  degree  the  cause  of  their 
stumbling.  Therefore  go  and  find  a  shekel  in  the 
mouth  of  the  fish  that  you  shall  first  bring  out  of  the  lake  ; 
then  take  that  and  give  it  to  the  collectors  for  you  and 
for  me." 

Let  it  be  observed  that  the  Saviour  makes  a  clear 
distinction  in  this  last  direction  between  Peter  and  him- 
self. Peter  had  no  right  to  claim  exemption,  but  Christ 
had.  Peter,  though  a  child  of  God,  was  ao  by  God's 
gracious  adoption,  even  as  all  Christians  are,  and  all  spir- 
itually-minded Jews  who  were  circumcised  in  heart 
were ;  but  Christ  was  the  Son  of  God  in  a  sense  pe- 
culiarly and  inalienably  his  own.  He  was  the  '^fellow  "  of 
the  Almighty,  of  the  same  nature  as  God — the  only  be- 
gotten of  the  Father,  equally  divine,  and  to  be  equally 
worshipped  and  glorified  as  such.  Peter,  however,  was 
only  a  renewed  man,  at  an  infinite  distance  in  nature 
from  Christ,  and  therefore  could  claim  no  exemption 
from  the  payment  of  the  half-shekel  on  any  such  ground 
as  that  which  his  Master  had  advanced. 

But  why  did  Christ  resort  to  miracle,  for  the  means  of 
paying  this  assessment  %  Some  have  answered,  because 
of  his  poverty.  But  if  that  were  so,  this  would  have 
been  the  working  of  a  miracle  for  his  own  advantage, 
and  that,  as  we  know,  was  contrary  to  the  great  princi- 
ple of  his  public  life.  He  refused  to  make  bread  for  him- 
self out  of  the  stones  lying  around  him  in  the  wilderness  ; 
he  would  not  call  upon  his  Father  for  twelve  legions  of 
angels  in  the  Garden  of  Gethsemane  ;  and  he  declined  to 
come  down  from  the  cross  at  the  bidding  of  those  who 
stood  by.     All  these  things  he  might  have  done,  with  in- 


336  THE  MIRACLES  OF  OUR  SAVIOUR. 

finite  case  ;  but  he  deliberately,  and  all  through  his  pub- 
lic ministry  refrained  from  using  his  supernatural  power 
for  personal  ends.  We  cannot,  therefore,  suppose  that 
he  departed  from  that  principle  here  ;  and  so  we  adopt 
the  view  of  those  who  suppose  that,  while  waiving  the  as- 
sertion of  his  right  to  exemption  from  this  Temple  tax,  he 
paid  it  by  miracle  in  order  to  keep  still  before  the  minds 
of  his  followers  the  great  fact,  as  true  to-day  as  it  was 
then, — that  he  was,  and  is,  the  Son  of  God.  He  did  not 
stand  upon  his  prerogative  as  the  Son  of  God,  wlien  he  de- 
cided to  pay  the  half-shekel ;  but  that  he  might  prove 
that  he  was  still  the  Son  of  God,  he  paid  it  in  such  a  way 
as  to  show  that  he  had  supreme  dominion  over  the  whole 
creation,  which  had  come  at  first  from  his  hand. 

But  did  Peter  get  the  fish,  with  the  stater,  or  shekel, 
in  its  mouth  %  Curiously  enough  we  are  not  told  whether 
he  did  or  not.  Yet  from  the  whole  tenor  of  the  narra- 
tive, no  reader  has  any  doubt  that  he  did  so,  and  that  Ave 
have  here  the  record  of  another  miracle.  For  the  rest, 
we  may  say  with  Dr.  Kitto  :  *  "  Fish  are  easily  caught 
in  this  mode  in  the  same  lake  at  this  day  ;  and  it  is  not 
unusual  for  travellers  at  Tiberias  to  order  a  dinner  offish, 
and  presently  to  see  a  man  returning  from  the  lake  with 
an  ample  supply,  which  he  has  taken,  by  hook  and  line, 
from  the  shore.  It  is  also  the  nature  of  most  fish  to  catch 
at  anything  bright ;  and  hence  there  are  numerous  anec- 
dotes of  articles  in  precious  metal  being  found  in  fishes. 
The  wonder  is  not  there,  but  in  the  fact  that,  as  foretold 
by  his  Lord,  the  first  fish  that  came  to  Peter's  hook  con- 
tained the  precise  sum  that  had  been  indicated.  It  was 
not  merely  our  Lord's  fore-knowledge  of  the  fact,  though 
he  did  foreknow  it;  but  it  was  the  purpose  of  his  will — 
of  that  will  to  wliich  all  creation  was  obedient — that  im- 

*  "  Daily  Bible  Illustrations,"  Vol.  vii.  p.  389. 


THE  COIN  FOUND  IN  THE  FISH.  337 

pelled  the  fish  containing  this  coin,  and  that  one  only  out 
of  the  myriads  in  the  lake,  to  the  hook  of  Peter." 

But  now,  having  made  clear  not  only  the  nature  of  the 
miracle,  but  also  the  meaning  of  the  Lord's  words  to 
Peter  by  which  it  was  preceded,  let  us  draw  a  few  in- 
ferences from  the  whole  subject  bearing  both  on  doctrine 
and  on  life. 

And,  first,  let  us  see  in  this  narrative  a  proof  of  the 
greatness  and  glory  of  Christ  as  divine.  When  Peter 
came  into  the  house,  he  was  made  to  feel  that  Jesus  knew 
all  about  his  conversation  with  the  collectors.  The  Lord 
had  been  a  real  witness  of  all  that  had  passed  between 
them  ;  and  yet  he  had  all  the  while  been  in  the  house. 
What  is  this  but  a  proof  of  omniscience  %  and  what  is 
omniscience  but  an  attribute  of  God  %  Have  we  thoroughly 
realized,  that  wherever  we  have  been,  and  whatever 
we  have  said  or  done,  everything  about  us  is  already 
well  known  unto  him  %  Will  he  not  do  with  each  of  us, 
on  the  day  of  judgment,  as  he  did  here  with  Peter ;  and 
before  we  can  even  speak  to  him,  will  he  not  anticipate 
us,  with  such  questioning  as  shall  make  it  clear  to  us  that 
he  is  "  acquainted  with  all  our  ways  "  f  Now,  let  us  test 
ourselves  by  asking  how  we  are  afi'ected  by  this  truth  % 
Do  we  think  of  his  omniscience  and  omnipresence,  as 
we  do  of  the  dogging  detective  who  tracks  the  steps  of 
the  criminal,  that  he  may  bring  him  to  justice  %  or  as  of 
the  loving  tenderness  of  a  faithfid  friend  and  guardian, 
who  keeps  his  ward  in  sight,  that  he  may  assist  him  in 
every  emergency,  and  defend  him  from  all  evil  %  Let  us 
answer  these  questions  to  ourselves  faithfidly,  honestly, 
unshrinkingly,  and  that  will  reveal  whether  Christ,  in 
our  view,  is  really  our  Saviour,  or  simply  and  only  our 
Judge. 


838  THE  MIRACLES  OF  OUR  SAVIOUR. 

But,  in  this  narrative  we  have  still  another  proof  of 
the  deity  of  Christ, — in  the  miracle  itself.  He  makes  a  fish 
bring  money  to  pay  his  Temple  dues.  Here,  therefore,  we 
have  a  fulfilment  of  the  prophecy  contained  in  the  eighth 
Psalm :  '^  Thou  madest  him  to  have  dominion  over  the 
works  of  thine  hands  ;  thou  hast  put  all  things  under  his 
feet ;  the  fowl  of  the  air,  and  the  fish  of  the  sea,  and  what- 
soever passeth  through  the  paths  of  the  sea."  What  man- 
ner of  man  is  this,  that  even  the  lower  creation  comes 
obedient  at  his  call,  to  do  his  will  ?  The  wild  beasts 
minister  to  him  in  the  wilderness  of  temptation.  The 
winds  and  the  sea  are  still  at  his  bidding.  The  fish  of 
the  lake  are  where  he  wills  them  to  be ;  and  out  of  all 
those  who  people  its  depths,  that  one  which  he  summons 
appeareth  at  his  call.  There  is  in  Christ,  therefore,  that 
which  is  to  be  found  in  no  other  man, — that  which  differ- 
entiates him,  not  as  one  man  is  differentiated  from  another 
man,  but  from  the  race  as  a  whole,  and  lifts  him  above 
humanity  at  large.  He  is  deity  in  humanity.  God 
manifest  in  the  flesh.  Mysterious  as  the  incarnation  is, 
that  is  the  only  key  that  will  unlock  the  mystery  of  his 
person,  or  explain  the  majesty  of  his  works.  Let  us, 
therefore,  bow  down  before  him  in  lowly  adoration,  and 
give  to  him  the  tribute  of  our  trust  and  service. 

But,  in  the  second  place,  as  an  inference  from  this 
narrative,  we  may  see  that  Jesus  himself  laid  claim  to 
the  possession  of  deity.  His  conversation  with  Peter  has 
no  meaning  at  all,  if  it  does  not  mean  that,  as  the  Son  of 
God,  he  had  a  right  to  be  exempted  from  the  assessment 
for  the  maintenance  of  the  house  of  God.  And  the  fact 
that  all  this  fell  out  in  the  hands  of  Peter,'gives  confirma- 
tion, if  any  confirmation  were  needed,  that  this  is  the  cor- 
rect view  of  the  case.  For  it  Avas  Peter  who,  first  of  the 
twelve,  declared,     '^Thou  art  the  Christ,  the  Son  of  the 


THE  COIN  FOUND  IN  THE  FISH.  339 

living  God  ;"  and  he  knew,  therefore,  in  what  sense  he  was 
God's  Son.  Moreover,  the  Saviour  called  the  Temple, 
''  His  Father's  House."  He  affirmed  that  "  Pie  and  the 
Father  are  one."  When  the  Jews  took  up  stones  to  stone 
him,  ''  because  he  made  himself  equal  with  God,  calling 
himself  the  Son  of  God,"  he  took  no  means  to  rectify 
their  mistake — if  it  was  a  mistake  ;  or  to  vindicate  him- 
self from  blasphemy — for  blasphemy  it  was,  if  he  were 
not  really  divine.  He  asserted  that  he  who  had  seen 
him,  had  seen  the  Father  ;  that  he  had  been  with  the 
Father  before  the  world  was  ;  and  when  he  was  put  upon 
his  oath,  at  last,  whether  he  were  the  Son  of  God,  he  said 
unto  the  high-priest  :  "  Thou  hast  said ;  nevertheless  I 
say  unto  you.  Hereafter  shall  ye  see  the  Son  of  Man  sit- 
ting on  the  right  hand  of  power,  and  coming  in  the  clouds 
of  heaven."  Now,  either  these  claims  w^ere  true  or  false. 
If  they  were  true,  then  he  is  both  really  human  and  act- 
ually divine  ;  but  if  they  were  false,  then  he  was  neither 
God  incarnate,  nor  even  a  truthfid  man.  It  has  been 
alleged  by  many,  in  our  days,  that  Jesus  Christ  is  the 
highest  type  of  manhood;  that  his  moral  character  is  the 
noblest  of  which  we  have  any  account  in  history  5  and 
that  he  may  fairly  be  held  up  as  a  pattern  of  perfection, 
for  us  to  follow  ; — while  yet  they  deny  that  he  is  God. 
But  the  passages  which  I  have  quoted  (and  there  are 
others  to  the  same  effect),  make  it  evident,  either  that  such 
writers  should  go  much  farther,  or  should  not  have  gone 
so  far.  For  if  his  morality  was  the  highest  known  to 
men,  then  truthfulness  must  have  characterized  his 
words,  and  we  must  assent  to  his  claims,  when  he  as- 
serted that  he  was,  in  a  sense  distinctive  of,  and  pecu- 
liar to,  himself,  '"''  the  Son  of  God."  But,  if  in  making 
such  assertions,  he  was  stating  what  was  false,  then  he 
cannot  be  regarded  as  a  perfect  man.     The  truth  is,  that 


340  THE  MIRACLES  OF  OUR  SAVIOUR, 

he  must  either  be  accepted  as  the  God-man,  or  rejected 
as  a  dealer  in  falsehood — aye,  and  a  dealer  in  falsehood 
in  regard  to  matters  which  are  most  intimately  associated 
with  the  most  sacred  interests  of  hmuanity.  He  can- 
not be  consistently  regarded  as  a  model  of  perfection, 
while  yet  we  reject  his  deity.  We  must  either  reject 
both  his  human  perfection  and  his  divine  dignity,  or  we 
must  accept  both.  They  stand  or  fall  together.  But 
the  instinct  of  humanity  is  right  in  regarding  him  as  a 
model  of  perfection,  and  that  draws  us  on  irresistibly  to 
the  acceptance  ofliis  deity,  as  "  Grod  manifest  in  the  flesh." 
Finally,  we  may  learn  from  this  narrative  that  it  is 
sometimes  well  not  to  insist  upon  that  which  is  our  right. 
As  the  Son  of  God,  the  Saviour  had  a  right  to  claim  ex- 
emption from  the  dues  which  were  collected  for  the  house 
of  God  ;  but  he  chose  to  waive  that  right  in  the  present 
case,  and  he  did  so  for  the  sake  of  others,  lest  he  should 
cause  them  to  stumble.  Thus  he  acted  on  the  principle 
which  was  afterwards  so  repeatedly  enforced  by  his  ser- 
vant Paul,  ^^  It  is  not  good  to  do  anything  whereby  a 
brother  is  made  to  stumble,"  and  in  so  doing  he  left  us 
an  example  that  we  should  follow  his  steps.  We  must 
distinguish  between  the  having  of  a  right  and  the  exer- 
cise of  a  right.  We  may  have  a  perfect  right  to  do  a 
certain  thing,  which  yet,  owing  to  other  considerations, 
we  ought  not  to  do.  For  the  exercise  of  a  right,  with 
the  Christian,  must  be  conditioned  by  love  ;  and  if,  in  any 
case,  it  will  grieve  a  brother,  or  cause  him  to  stumble, 
then  it  is  our  privilege — and  that  is  a  higher  thing  than 
duty — to  waive  the  right,  that  our  brother  may  be  kept 
either  from  suffering  or  from  sin.  Of  course  that  prin- 
ciple has  its  limits ;  and  I  should  put  these  at  the  point 
where  conscience  comes  into  operation.  If  I  am  com- 
pelled— or  let  me  rather  say,  impelled — by  constraint  of 


THE  COIN  FOUND  IN  THE  FISH.  34] 

conscience  to  assert  my  right,  if  I  feel,  under  the  guid- 
ance of  conscience  enlightened  by  the  prayerful  study  of 
God's  word,  that  unless  I  assert  my  right  I  shall  be  com- 
mitting sin,  then  there  is  nothing  for  it  but  to  obey  con- 
science. But  short  of  such  constraint  as  that,  if  the  as- 
sertion of  my  right  is  to  imperil  another,  or  give  him 
occasion  to  commit  sin,  then  I  am  to  waive  my  right  for 
his  sake,  remembering  that  in  such  a  case  ^^  even  Christ 
pleased  not  himself,"  or  we  may  put  it  more  simply  in 
the  words  of  Bishop  Ryle,  ^'  God's  rights  undoubtedly 
we  must  never  give  up  ;  but  we  may  sometimes  safely 
give  up  our  own."* 

Now  see  how  that  would  work  in  the  family  !  It 
would  promote  peace.  It  would  remove  friction.  It 
would  minister  to  holiness.  When  a  member  of  a  house- 
hold insists  upon  an  undoubted  right,  even  though  he 
knows  that  his  doing  so  will  provoke  another  to  sin,  or 
be  the  cause  of  much  suffering  and  sorrow,  then  he  is 
sacriiicing  love  to  self,  and  the  conduct  of  the  Saviour 
here  may  be  profitably  commended  to  his  study  and  imi- 
tation. 

Then  again,  see  how  it  would  work  in  the  Church  ! 
How  many  controversies  and  quarrels  might  have  been 
prevented  if  Christ's  example  in  this  matter  had  been 
understood  and  followed !  Our  rights  as  individual 
Church  members  may  be  unquestionable  ;  but  the  exer- 
cise of  them  may  be  in  certain  circumstances  both  un- 
seasonable and  inexpedient,  and  before  we  think  of 
insisting  on  them,  we  ought  to  consider  '^  the  profit  of 
others,  that  they  may  be  saved." 

Mark  again  how  it  bears  on  the  question  of  amuse- 
ments. Abstractly,  I  may  have  a  perfect  right  as  be- 
tween myself  and  Christ  [to  amuse  myself  in  a  certain 

^  *  Eyle  on  Matthew,  p.  217. 


342  THE  MIRACLES  OF  OUR  SAVIOUR. 

way  ;  but  if  my  acting  on  that  right  shall  be  so  construed 
by  others,  however  ignorantly  or  illogically,  as  to  en- 
courage them  to  do  things  positively  sinfid,  or  to  seem 
to  thera  to  be  a  giving  countenance  by  me  to  evil,  then 
it  is  better  for  me  to  pay  the  Temple  tribute,  and  waive 
my  right,  than  to  work  mischief  by  insisting  on  the  exer- 
cise of  my  right. 

Here  then  is  the  principle  :  when  the  exercise  of  an 
undoubted  right  woidd  cause  another  to  stumble,  then, 
unless  I  am  led  by  earnest  study  and  prayer  to  feel  that 
I  should  be  committing  sin  if  I  did  not  exercise  that 
right,  I  should  forego  it  5  and  so  follow  the  example  of 
my  Saviour  given  in  this  narrative.  Take  that  principle 
with  you  wherever  you  go,  and  you  will  find  that  it  will 
solve  many  questions  of  casuistry,  over  which  you  might 
otherwise  spend  anxious  thought,  and  in  regard  to  which 
you  might  otherwise  come  to  conclusions  fraught  with 
danger  not  only  to  others,  but  also  to  yourselves. 


XXV. 

THE  TEN  LEPERS. 
Luke  xviL   ^f-79. 

On  his  way  from  Galilee  to  Jerusalem  to  be  present 
at  the  last  passover  of  his  earthly  life,  our  Lord,  instead 
of  taking  the  direct  road  down  through  Samaria  to 
Judsea,  went  by  the  route  on  the  east  side  of  the  Jordan. 
To  reach  that  river,  however,  it  was  needful  that  he  should 
pass  eastward  along  the  boundary  line  which  divided 
Galilee  from  Samaria,  and  it  was  while  he  was  moving  on 
"  between "  (the  Revised  Version,  margin,)  these  dis- 
tricts, that  he  was  met,  just  outside  of  a  village,  by  ten 
men  that  were  lepers.  We  cannot  tell  whether  their 
presence  at  that  place  and  time  was  accidental,  or 
whether  they  purposely  intercepted  him;  but,  in  any  case, 
so  soon  as  they  saw  him,  they  lifted  up  their  voices  and 
said,  ^'  Jesus,  Master,  have  mercy  on  us."  Their  cry 
was  loud — for  in  accordance  with  the  Mosaic  law  they 
stood  afar  off;  and  it  was  united — for  misery  had  drawn 
them  together,  and  given  them  such  an  interest  in  each 
other,  that  they  made  common  cause  with  each  other. 

The  response  of  the  Saviour  to  them,  was  given  in  the 
form  of  a  command  which  implied  that  they  would  speed- 
ily be  healed;  and  so  it  was  an  appeal  to  their  faith. 
He  said  to  them,  •'  Go  show  yourselves  unto  the  priests." 

343 


344  THE  MIRACLES  OF  OUR  SA  VIOUR. 

For  this,  as  Edersheim  tells  us,*  it  was  not  necessary  to 
repair  to  Jerusalem,  inasiuuch  as  any  priest  might  de- 
clare ''  unclean "  or  '■''  clean,"  provided  the  applicants 
came  singly  and  not  in  company,  for  his  inspection,  and 
so  in  the  plural  form  of  the  injunction,  "  show  yourselves 
to  the  priests,''^  we  have  a  minute  accuracy,  which  is,  ac- 
cording to  the  same  author,  "  another  point  of  undesigned 
evidence  of  the  authenticity  of  the  narrative."  But  no 
matter  what  distance  they  had  to  go  in  order  to  obey  the 
Saviour's  command,  that  command  at  once  tested  them, 
honored  the  law  which  he  had  come  not  to  destroy  but  to 
fulfil,  and  secured  that  the  declaration  of  the  reality  of 
their  cure  should  be  autlioritatively  made  by  those  whose 
proper  business  it  was  to  pronounce  on  all  such  cases. 
But  as  they  were  going  on  their  way  to  do  as  he  had 
bidden  them,  they  discovered  for  themselves  that  they 
had  been  cured.  The  healthy  color  had  returned  to  their 
flesh ;  the  dry,  scaly  appearance  had  disappeared  from 
their  skin;  and  a  consciousness  of  thorough  physical  re- 
generation was  pulsing  through  their  veins.  That  which 
each  felt  in  himself,  he  observed  in  all  the  rest;  and  so 
the  malady  by  which  they  had  been  afflicted — one  knows 
not  for  how  long — passed  away  almost  as  in  a  moment,  for 
*'as  they  went,  they  were  cleansed." 

Thus  far,  their  experience  and  histories  run  parallel; 
but  now  there  is  a  divergence.  Nine  of  them  go  straight 
on  to  the  priests,  desiring  perhaps  that  the  separation  be- 
tween them  and  their  fellowmen  might  be  terminated  as 
soon  as  possible;  but  one  of  them,  and  he  a  Samaritan, 
has  somehow  discovered  that  "  love  is  the  fufiUing  of 
the  law,"  and  he  returned  and  '^  with  a  loud  voice  glo- 
rified God,  and  fell  at  Jesus'  feet,  giving  him  thanks." 
The  Saviour  was  delighted  with  his  gratitude;  but   sad- 

*  Vol.  ii.  p.  329. 


THE  TEN  LEPERS.  345 

dened  by  the  absence  of  the  others^  he  exclaimed,  ^^  Were 
not  the  ten  cleansed  %  but  where  are  the  nine  ?  Were 
there  none  found  that  returned  to  give  glory  to  God 
save  this  stranger."  And  he  said  to  him,  *'  Arise,  and 
go  thy  wayj  thy  faith  hath  saved  thee" — for  so  the 
words  are  in  the  margin  of  the  Revised  version.  Now  this 
expression,  "  thy  faith  hath  saved  thee,"  cannot  refer  to 
the  cure  of  his  leprosy.  That  was  effected  before  his 
return  to  give  thanks,  for  it  called  out  this  new  blessing 
from  the  lips  of  Christ.  Moreover,  the  nine  were  healed 
as  well  as  the  Samaritan,  and  it  is  clear  that  the  Lord 
designed  to  give  to  him  something  more  than  they  had 
received.  He  had  shown  a  faith  which  they  had  not 
manifested,  and  he  was  to  get  a  salvation  nobler  than  the 
cure  which  they  had  obtained.  They  were  healed  of 
their  leprosy;  he  was  saved,  not  from  that  only,  but  also 
from  his  sin. 

It  is  a  simple  narrative,  yet  it  suggests  some  profitable 
thoughts.  Thus,  for  one  thing,  we  are  reminded  by  it 
that  we  often  get  most  where  least  might  have  been  ex- 
pected. He  who  returned  to  give  thanks  was  a  Samari- 
tan. He  belonged  to  an  alien  race — for,  though  he  re- 
ceived the  books  of  Moses,  the  Samaritan  Avas  the 
descendant  of  Gentiles.  He  had  not  enjoyed  either  the 
privileges  or  the  opportunities  of  the  peculiar  people;  for 
in  a  very  important  sense  it  was  true  that  '' salvation" 
ivas  "  of  the  Jews."  He  was  acquainted  only  with  the 
Pentateuch,  and  so  knew  nothing  of  those  deeply  spirit- 
ual utterances  with  which  Isaiah  and  the  other  prophets 
sought  to  prepare  the  way  for  the  advent  of  the  Messiah. 
Therefore,  it  was  not  a  little  remarkable  that  he  should 
have  been  so  forward  to  glorify  God  in  giving  thanks  to 
the  Lord  Jesus,  and  should  have  postponed  his  visit  to 


346  THE  MIRACLES  OF  OUR  SAVIOUR. 

his  priest  until  he  had  attended  to  that  which  he  recoj!^- 
nized  as  a  higlier  duty.  Let  such  a  fact  teach  us  not  to 
be  too  positive  in  pronouncing,  on  purely  a  i)riori  grounds, 
against  the  character  of  a  man  from  tlie  place  in  which 
we  find  him,  or  the  race  to  which  he  belongs.  Knowing 
that  the  Roman  army  was  such  as  historians  have 
described,  we  should  not  have  gone  to  it  for  specimens 
of  humility,  candor,  faith  and  moral  decision;  and  yet  all 
the  centurions  spoken  of  in  the  New  Testament  were  re- 
markable for  these  very  qualities;  and  in  modern  times 
the  most  apparently  unpromising  fields  have  sometimes 
been  those  which  have  most  abundantly  rewarded  the 
home  missionary's  toil.  In  the  Saviour's  own  day,  the 
publicans  and  harlots  pressed  into  the  kingdom  before 
the  Pharisees  and  Scribes;  and  it  would  be  well  for  some 
of  our  dignifiel  and  decorous  churches,  if  there  were  in 
them  as  much  of  earnest  enthusiasm,  and  whole-hearted 
consecration,  as  we  often  meet  with  among  those  who 
have  been  reclaimed  from  the  streets  and  lanes  of  the 
cities.  Let  no  one,  therefore,  be  kept  from  entering 
upon  some  particular  work  because  of  the  uninviting 
character  of  those  among  whom  it  is  to  be  prosecuted. 
We  must  never  despair  even  of  the  most  ignorant,  or  the 
most  antagonistic.  The  one  recovered  leper,  who  re- 
turned to  give  thanks  to  God  and  glorify  Christ,  was  a 
Samaritan,  and  what  a  marvel  that  was  needs  not  to  be 
explained  to  those  who  knoAV  how  bitter  was  the  feud 
between  his  nation  and  the  Jews. 

But,  turning  this  thought  round,  and  looking  at  it  from 
the  other  side,  we  are  reminded  by  this  narrative  that 
we  often  get  least  where  we  might  have  looked  for  most. 
The  nine  after  whom  the  Saviour  asked  were  Jeivs.  We 
are  not  told  that  in  so  many  words,  indeed,  but  it  is  evi- 
dently implied  in  the  description  of  the  exceptional  one. 


THE  TEN  LEPERS.  347 

as  an  alien,  or  stranger.  Now  the  Jews  tad  been  highly 
privileged.  Theirs  were  the  oracles  of  God.  Not  only 
had  they  received  the  law,  but  they  had  the  books  of 
the  prophets  read  in  their  synagogues  every  Sabbath 
day,  and  the  duty  of  gratitude  to  God  was  everywhere 
suggested  to  them,  and  exemplified  for  them,  in  the  book 
of  Psalms.  It  might  have  been  thought,  therefore,  that 
they  would  have  been  forward  to  give  glory  to  God  for 
all  his  mercies.  But  just  here  these  nine  failed,  and 
therein  they  were.  I  fear,  only  specimens  of  the  average 
of  their  kinsmen  according  to  the  flesh.  For  that  which 
these  did,  after  having  received  their  cure,  was  pre- 
cisely that  which  the  people  of  their  nation  did  after 
having  received  their  special  blessings.  They  forgot 
God ;  they  took  their  good  things  as  matters  of  course  ; 
and  even  when  their  Messiah  came  they  would  have 
none  of  him.  What  a  warning  that  is  to  us  !  Blessings 
statedly  enjoyed  cease  to  be  appreciated ;  and  the  longer 
people  possess  the  gospel,  the  more  are  they  in  danger 
of  ^'  making  light  of  it."  In  the  case  of  the  Jews,  to  use 
the  figure  of  the  prophet,  God  had  planted  a  vineyard, 
and  hedged  it  round,  and  done  everything  for  it  that  was 
necessary  to  secure  its  fruitfulness  ;  but,  alas  !  at  the 
vintage-time  only  wild  grapes  were  found  upon  its  vines, 
and  then  it  was  laid  waste.  The  expected  fruit  was  not 
forthcoming.  Brethren,  let  it  not  be  so  with  us.  Let 
us  not  trust  in  our  position,  or  our  privileges,  as  if  by 
merely  having  these  we  are  secure ;  but  let  us  show  that 
we  have  improved  them,  by  manifesting  the  graces  of 
the  Christian  life. 

A  third  thing  suggested  by  this  narrative  is,  that  grati- 
tude for  one  blessing  secures  the  reception  of  another, 
and  a  greater.  This  Samaritan  came  to  thank  Jesus  for 
the  cure  of  his  leprosy,  and  received  from  him  the  salva- 


348  "fliE  MIRACLES  OF  OUR  SAVIOUR. 

tion  of  his  soiil.  So  much,  as  we  have  seen,  is  evident 
from  the  words  addressed  to  him  by  the  Saviour,  "  Thy 
faith  hath  saved  thee" — which  must  refer,  not  to  the 
cleansing  of  his  body,  but  to  the  regeneration  of  his 
soul.  He  who  acknowledges  God  in  that  which  is 
little,  will  receive  still  greater  benefits  from  his  hands. 
The  gratefid  heart  is  in  itself  a  blessing,  but  it  is  also 
the  prophecy  of  something  more.  I  say  not,  indeed, 
that  we  should  manifest  gratitude  with  a  view  to  such  a 
result.  That  would  be  to  act  in  accordance  with  the 
definition  of  the  clerical  wit,  to  the  efi'ect  that  '^  gratitude 
is  a  lively  sense  of  favors  to  come,"  and  such  a  selfish 
spirit  always,  before  God,  outwits  itself.  But  I  do  say, 
as  a  matter  of  fact,  that  wherever  gratitude  is  sincerely 
and  intelligently  manifested,  it  is  the  precursor  of  the 
reception  of  still  larger  blessings.  When  a  man  has 
come  the  length  of  belie vingly  acknowledging  God  for 
temporal  things,  he  is  not  ^'  far  from  the  kingdom  of 
heaven  "  |  and  not  unfrequently,  as  in  the  case  of  this 
Samaritan,  the  giving  thanks  to  the  Lord  for  recovery 
from  bodily  disease  has  been  the  forerunner  of  the 
reception  of  spiritual  salvation. 

But,  if  all  this  be  so,  the  question  presses,  why  grati- 
tude to  God  for  the  benefits  he  has  bestowed  on  us  is  so 
rare  %  The  words,  "  Where  are  the  nine  ?  "  keep  re- 
curring to  our  minds.  For,  indeed,  the  spirit  of  this 
Samai'itan  is  far  from  common  among  men.  Those  who 
receive  favors,  even  from  a  fellowman,  are  seldom  really 
grateful  for  them.  This  is  so  true,  that  the  frequency  of 
ingratitude  has  passed  into  a  proverb,  and  every  one 
who  has  had  much  experience  of  the  world  will  laugh  at 
the  simplicity  of  him  who  expects  to  receive  any  real 
and  abiding  return  for  his  kindness.  It  has,  indeed, 
almost  come  to  this,  that  one   is  surprised  when  he  is 


THE  TEN  LEPERS.  349 

thanked,  in  any  sincere  fashion,  for  anything  wnich  he  has 
done  for  his  fellows.  There  are,  of  course,  many  excep- 
tions I  but,  speaking  broadly,  the  facts  are  undeniably  as 
I  have  stated  them.  And,  if  gratitude  from  man  to  man 
is  so  rare,  then  we  may  conclude  that  gratitude  from  man 
to  God  is  rarer  still ;  for  here  we  may  bring  in  the  prin- 
ciple that  underlies  the  apostle's  words,  and  say,  ''  If  a 
man  is  not  grateful  to  his  benefactor,  whom  he  has  seen, 
how  shall  he  be  thankful  to  God,  whom  he  has  not  seen  %  " 
Now,  how  shall  we  account  for  this  state  of  things  ?" 

I  answer,  in  the  first  place,  that  much  of  it  is  owing  to 
the  prevalence  of  pride  among  men.  Thankfulness  is 
the  expression  of  a  sense  of  indebtedness  to  some  giver, 
for  benefits,  which  we  have  received  from  him,  and  to 
which  we  had  no  claim  either  of  merit  or  of  right.  We 
are  not  grateful  for  justice.  That  we  demand  as  a  right, 
and  if  it  be  denied,  we  feel  that  a  wrong  has  been  in- 
flicted on  us.  We  do  not  give  thanks  for  wages.  These 
we  have  earned,  and  we  claim  them  as  our  own.  But 
we  are  grateful  for  favors.  When  one,  out  of  his  kind- 
ness, gives  us  benefits  to  which  we  have  no  inherent  title, 
and  for  which  we  are  beholden  to  his  generosity  alone, 
then  we  feel  under  obligation  to  him  ;  and  we  seek  to 
make  expression  of  that  obligation  both  in  earnest  words 
and  loving  deeds.  Gratitude  to  God,  therefore,  springs 
not  only  from  the  reception  of  blessing  at  his  hand,  but 
also  from  our  own  sense  of  our  unworthiness  to  receive 
these  blessings.  But  it  goes  against  the  grain  of  our 
nature  to  acknowledge  that  we  have  no  right  or  title  to 
the  favors  which  he  has  bestowed  on  us.  The  great 
stumbling  block  to  many,  in  the  way  of  their  reception 
of  salvation  through  the  gospel,  is  just  this,  that  they  must 
accept  it  as  of  grace,  and  not  as  the  reward  of  works  ; 
and  precisely  the  same  disposition  prevents  men  gener-  • 


350  THE  MIRACLES  OF  OUR  SAVIOUR. 

ally  from  cherishing  the  emotion  of  gratitude  to  God, 
either  for  common  or  for  special  mercies.  They  have 
to  admit  that  they  do  not  deserve  his  goodness ;  that 
they  have  not  earned  his  blessings,  and  that  they  owe 
everything  to  his  free,  immerited  love.  Now  that  is  a 
hard  thing  for  Iiiiman  nature  to  do.  It  involves  the  de- 
thronement of  pride,  the  repudiation  of  self-conceit,  and 
the  acknowledgment  of  entire  dependence  on  him  in 
whom  "  we  live  and  move  and  have  our  being,"  and  so 
we  may  very  largely  account  for  the  rarity  of  gratitude 
to  God  among  us,  by  the  general  prevalence  of  self-dei- 
fication. To  be  thankful,  we  must  be  humble  ;  but  hu- 
mility is  one  of  those  graces  that  flower  latest  in  the 
Christian  life,  and  therefore  it  is  that  the  thankful  heart 
is  so  rare  in  the  world. 

But  we  may  find  some  explanation  of  this  rarity  also, 
in  the  subtle  influence  over  men,  of  some  prevalent  forms 
of  philosophy.  We  cannot  be  thankful  to  a  "  perhaps  "  : 
therefore  he  who  calls  himself  an  agnostic  cannot  be 
grateful  for  anything.  His  creed  is,  that  nothing  can  be 
known  but  that  which  is  apprehended  through  the  bod- 
ily senses.  He  does  not  say  in  so  many  words  that  tlicre 
is  no  God  ;  but  he  alleges  that  we  cannot  certainly  know 
whether  there  is  or  not,  and  so  there  can  be  no  definite- 
ness  or  reality  about  his  gratitude.  And  yet,  how  irra- 
tional such  a  creed  is  !  For  it  takes  no  note  whatever 
of  the  nature  that  is  within  the  man  himself.  It  forgets 
that  unless  there  be  something  in  us  for  which  bodily 
sensation  cannot  account,  it  would  be  impossible  for  us 
to  take  note  even  of  those  things  which  we  perceive 
through  the  senses.  It  ignores  the  phenomena  of  con- 
science, which,  by  furnishing  us  with  the  terms  "  ought " 
and  "  ought  not,"  clearly  points  to  One  above  us  to  whom 
we  are  individually  responsible ;  and  it  stifles  those  uni- 


THE  TEN  LEPERS.  361 

versal  intuitions,  which  among  men  of  all  nations  and  all 
ages  have  disposed  them  to  worship  some  supreme  ruler 
of  the  universe.  Still,  false  as  it  is,  in  the  proportion  in: 
which  this  creed  prevails,  gratitude  to  God  drops  out, 
cannot  but  drop  out,  of  the  heart  and  life. 

Again,  we  cannot  be  thankful  to  a  machine ;  and 
therefore,  if  it  be,  as  some  have  alleged,  that  the  universe 
is  nothing  else  than  a  piece  of  mechanism,  grinding  on 
blindly  in  unceasing  motion,  and  that  its  operations  are 
the  result  not  of  intelligent  design,  and  beneficent  pur- 
pose, but  of  spontaneous  development,  then  gratitude 
becomes  absurd,  and  there  is  no  place  for  worship.  For 
we  can  be  grateful  only  to  a  jjersow.  Now  I  think  it  is 
undeniable  that  such  a  view  of  the  universe  has  been 
accepted  by  many  in  these  days.  Very  irrational  the  view 
is,  no  doubt.  For  a  machine  implies  a  mechanist  j  and 
evolution,  even  if  all  be  true  that  is  claimed  for  it,  is  only 
a  method,  not  a  force ;  but  still,  in  the  subtle  influence 
upon  men  generally  of  such  notions  as  these,  even  if 
they  do  not  themselves  believe  them,  we  may  find  some 
explanation  of  the  rarity  of  gratitude  to  God,  among  men. 

But  there  is  another  and  a  kindred  reason  for  prevalent 
ingratitude  to  God,  in  the  fact  that  the  blessings  of  God 
come  to  us,  not  in  the  way  of  direct  and  abrupt  interpo- 
sition on  his  part,  but  through  the  ordinary  operations 
of  his  providence.  Taking  the  narrative  before  us,  it  is 
conceivable  that  some  of  the  nine  might  have  said  with- 
in themselves :  '^  We  do  not  know  whether  our  cure 
came  from  Jesus  or  not.  No  doubt  we  are  cured  ;  of  so 
much  as  that  we  are  conscious.  But  then  he  did  noth- 
ing to  us.  He  did  not  touch  us  with  his  hand,  or  speak 
any  words  of  power  over  us.  lie  simply  said,  '  Go, 
show  yourselves  to  the  priests.'  There  was  no  moment 
in  our  experience  in  which  we   could  say  that  we  felt 


352  THE  MIRACLES  OF  OUR  SAVIOUR 

anything  out  of  the  common  ;  or  that  any  influence  coming 
Out  of  him,  and  working  within  us,  was  operating  upon 
us.  We  have  only  recovered,  and  he  was  the  first  to 
perceive  that  our  recoveiy  had  begun.  That  is  all. 
Why  then  should  we  be  grateful  to  him  ?  " 

Whether  any  of  them  spoke  after  this  manner  or  not, 
we  cannot  tell  ;  but  it  is  in  this  way  that  multitudes 
among  ourselves  feel,  concerning  our  common  and  daily 
blessings.  If  'these  had  come  to  them  through  xmusual 
channels,  then  they  would  have  been  thankful  to  him  for 
them ;  but,  because  they  come  in  the  ordinary  course  of 
nature,  as  they  phrase  it,  they  take  them  as  things  of 
course.  Now,  all  that  is  utterly  irrational.  A  mira- 
cle is  unusual  divine  action.  The  course  of  nature  is 
usual  divine  action.  That  is  the  whole  difference  be- 
tween the  two,  so  far.  as  causation  is  concerned,  for  in 
both  alike  the  power  is  that  of  Grod.  If,  therefore,  one 
is  prepared  to  admit  that  God  is  in  a  miracle,  he  ought, 
also,  in  consistency,  to  grant  that  God  is  working  con- 
stantly iu  the  operations  of  nature.  Then,  when  that  is 
granted,  we  can  easily  rise  to  the  conviction  that  the 
blessings  which  come  to  us  through  the  regular  opera- 
tions of  nature,  come  to  us  trom  tlic  heart  of  God,  and 
should  be  gratefully  acknowledged  by  us.  While,  on 
the  other  hand,  it  is  equally  plain  that  unless  we  receive 
comnion  and  ordinary  blessings  as  the  gifts  of  God's 
providence,  even  though  they  come  to  us  through  natural 
channels,  we  can  never  be  moved  to  thank  him  really, 
not  to  say  intelligently,  for  anything. 

But,  finally  here,  we  may  account  for  the  prevalence 
of  ingratitude  toward  God,  by  the  lack  of  faith  in  Christ, 
which  is,  unhappily,  so  common  among  men.  I  can 
conceive  of  some  one  saying  within  himself,  just  at  this 
point,  "  What  you  have  advanced,  about  all  things  com- 


THE  TEN  LEPERS.  353 

ing  to  us  from  the  hand  of  God,  even  when  they  come 
through  natural  channels,  may  be  perfectly  true  ;  but  no 
blessings  have  come  to  me.  Things  with  me  have 
always  been  at  the  ebb.  I  have  had  nothing  but  a  suc- 
cession of  trials.  Now  it  has  been  bad  health,  and 
again  it  has  been  pecuniary  loss ;  now  it  has  been 
bereavement,  and  again  it  has  been  bitter  alienation  of 
friends — Avorse  than  any  bereavement.  How  can  I 
maintain  a  sincerely  grateful  spirit  under  such  experi- 
ences %  ''  Now  to  all  that  the  answer  must  be,  that  un- 
less a  man  have  something  better  and  more  enduring 
than  any  of  these  blessings,  whose  absence  he  deplores, 
gratitude  is  for  him  impossible. 

But  it  is  precisely  here  that  the  revelation  of  God 
through  our  Lord  Jesus  Christ  comes  with  its  steadying 
influence  and  divine  compensation.  For,  so  soon  as  we 
see  that,  in  giving  his  life  a  ransom  for  us,  he  is  the  In- 
terpreter— or  rather  the  Eevealer — of  God  unto  us,  we 
can  be  grateful  to  him  for  his  love,  even  though  we  may 
be  in  affliction.  When  we  know  that  he  "  spared  not 
his  own  Son,  but  delivered  him  up.  for  us  all,"  we  can 
conclude  that,  after  having  made  that  amazing  sacrifice 
on  our  behalf,  he  must  mean  love,  and  only  love,  to  us 
in  everything  that  comes  upon  us.  He  is  Jehovah. 
He  changes  not.  Therefore,  in  and  through  everything, 
he  loves  us  as  much  as  he  did,  and  means  our  good  as 
much  as  he  did,  when  he  gave  his  Son  to  death  on  our 
behalf.  Thus  the  belief  in  the  reality  of  our  redemption 
through  Christ  will  enable  us  to  say,  not  only  "  Thy  will 
be  done,"  in  resignation,  but  also,  "  Blessed  be  the  name 
of  the  Lord,"  in  thanksgiving,  even  when  things  are 
apparently  darkest  with  us.  He  who  does  not  believe 
in  God's  providence,  cannot  be  thankful  to  God  even  for 
blessings  j  but  he  who  is  a  partaker  of  God's  redemption 


354  THE  MIRACLES  OF  OUR  SAVIOUR. 

in  Christ,  and  knows  him  as  his  Father,  can  be  thankful 
even  in  trial,  and  sometimes — more  wonderful  still — -for 
trial.  The  love  of  the  cross,  in  the  experience  of  the 
Christian,  floAvs  into  every  cup  of  affliction,  and  turns  it 
into  a  cup  of  blessing.  But,  where  there  is  no  accept- 
ance of  redemption  through  the  blood  of  Christ,  there 
can  be  nothing  but  despondency  under  the  discipline  of 
affliction.  The  atheist  cannot  be  grateful  to  God  for 
anything.  The  mere  theist  may  be  grateful  to  God  for 
blessings.  But  the  Christian  alone  is  able  to  comply 
with  the  injunction  of  the  apostle,  "  In  everything  give 
thanks,  for  this  is  the  will  of  God,  in  Christ  Jesus,  con- 
cerning you." 

"  Where  are  the  nine  % "  Are  there  any  of  them 
here  ?  Have  you  received  God's  mercies,  and  given  him 
no  thanks  ?  Have  xjou  had  deliverances  from  sickness, 
and  pain,  and  poverty,  and  yet  rendered  no  glory  to  him, 
or  shown  him  no  regard,  or  offered  him  no  service  % 
Then  you  are  one  of  them.  Let  the  service  of  this  even- 
ing quicken  you  into  gratitude  ;  and,  as  you  are  offering 
that,  God  will  give  you  a  new  blessing,  even  the  blessing 
of  a  new  heart,  which  will  impel  you  to  offer  yourself  to 
him,  and  so 

"  Make  life,  death,  and  that  vast  forever, 
One  grand  deep  song.*' 


XVI. 

THE  OPENING  OF  THE  EYES  OF  A  MAN  BOBN  BLIND. 
J'ohn  ix.  /-7. 

It  is  a  peculiarity  of  the  gospel  by  John  that  the  few 
miracles  which  it  records — few,  that  is,  in  comparison 
with  the  other  three — are  introduced,  not  so  much  for 
their  own  sake,  as  on  account  of  the  discourses  which 
were  delivered  by  our  Lord  in  connection  with  them. 
We  have  a  remarkable  instance  of  this  in  the  miracle  of 
the  healing  of  the  impotent  man  at  the  pool  of  Bethesda, 
which  gave  rise  to  the  profound  address  on  the  relation 
subsisting  between  the  Father  and  the  Son,  involving  in 
it  an  assertion  of  the  deity  of  the  Son.  Another  is 
furnished  by  the  account  of  the  feeding  of  the  multitude 
with  five  loaves  and  two  fishes,  which  is  immediately 
followed  by  the  sermon  on  the  Bread  of  Life.  And  we 
have  a  third  here,  in  the  opening  of  the  eyes  of  the  man 
who  was  born  blind,  which  is  brought  in  as  a  parabolic 
illustration  of  the  discourse,  of  which  the  words,  ''  I  am 
the  Light  of  the  world  ;  he  that  followeth  me  shall  not 
walk  in  darkness,  but  shall  have  the  light  of  life,"  may 
be  said  to  be  the  text. 

For  there  is  no  doubt  in  my  mind  that  the  eighth 
and  ninth  chapters  of  this  wonderful  gospel  consti- 
tute   one    unbroken    narrative,    and     that    the    works 

355 


366  ^-^^  MIRACLES  OF  OUR  SAVIOUR. 

and  words  which  they  record  all  belong  to  that  great 
day  of  the  Feast  of  Tabernacles,  which  was  sig- 
nalized by  the  grand  popular  ceremony  of  the  draw- 
ing of  the  waters.  It  is  true,  indeed,  that  just  at  the 
close  of  the  eighth  chapter  we  read  that  the  Jews,  exas- 
perated at  the  statements  made  by  our  Lord,  and  count- 
ing him  guilty  of  blasphemy,  because  he  made  himself 
equal  with  God,  took  up  stones  to  cast  at  him,  and  that 
he  hid  himself,  or  ''  was  hidden,"  and  went  out  of  the 
Temple.  It  is  true,  also,  that  some  have  counted  it  ut- 
terly improbable  that,  in  a  moment  of  excitement,  such 
as  they  suppose  that  must  have  been,  the  Lord  should 
have  paused  at  the  gate,  or,  at  least,  in  the  immediate 
vicinity  of  the  Temple,  to  work  a  miracle  like  that  which 
is  here  described.  And,  if  the  Saviour  had  been  only  an 
ordinary  man,  we  might  be  willing  to  concede  so  much  ; 
but  there  was  the  unbroken  calmness  of  deity  in  his 
breast.  Even  amid  the  fury  of  the  crowd  he  was  en- 
tirely self-possessed,  and  the  incident  here  recorded  may 
have  been  introduced  by  the  Evangelist  for  this,  among 
other  reasons,  that  he  might  bring  out,  by  the  force  of 
the  contrast  that  is  here  suggested  between  the  excited 
violence  of  a  multitude  and  the  calmness  of  Christ,  the 
vast,  nay,  infinite,  superiority  of  Jesus  to  all  other  men. 
He  was  not  excited.  On  the  contrary,  he  was  so  com- 
posed that  he  took  note  of  the  misery  and  need  of  the 
poor  blind  beggar,  who  was  sitting  by  the  wayside  as  he 
passed,  and  stayed  to  heal  him.  ^'  As  he  passed  by,  he 
saw  a  man  blind  from  his  birth."  He  did  not  wait  to  be 
appealed  to  by  the  sufferer  ;  the  sight  of  his  wretchedness 
was  enough  to  move  his  heart.  The  beginning  of  all 
good  to  the  sinner  is  when  Jesus  sees  him  thus ;  even  as 
it  was  his  perception  of  the  ruined  state  of  man,  at  first; 
that  moved  him  to  become  the  Redeemer  of  the  race. 


OPENING  OF  THE  E  YES  OF  A  MAN  BORN  BLIND.   357 

When  his  disciples  observed  that  he  was  interested  in 
the  man,  and  began  perhaps,  to  anticipate  that  he  was 
about  to  heal  him,  they  proposed  to  him  this  question  : 
'^  Rabbi,  who  did  sin,  this  man  or  his  parents,  that  he 
was  born  blind."  They  had  been  accustomed  to  believe, 
erroneously,  as  their  Master  pointed  out  on  more  than 
one  occasion,  that  special  suffering  was  the  consequence 
of  special  sin  which  had  been  committed  by  the  sufferer. 
But  here  was  a  case  which  had  in  it  peculiar  elements  of 
difficulty,  and  which  coidd  not  be  accounted  for  on  their 
ordinary  hypothesis,  for  this  man  was  horn  blind.  What 
were  they  to  think  about  it  ?  Whose  was  the  guilt  of 
which  this  blindness  was  the  punishment  %  Was  it  the 
man's  own  f  or,  was  it  that  of  his  parents  %  But  what 
could  they  mean  by  asking  whether  it  was  that  of  the 
man  himself  ?  Some  have  answered,  that  the  Jews  had 
a  belief  in  some  kind  of  transmigration  of  souls,  and  that 
the  disciples  meant  to  ask  :  "  Did  this  man  so  sin  in 
some  former  state  of  existence,  as  to  come  into  this 
world  blind  ?  "  But  although  that  doctrine  was  accepted 
by  some  among  the  Jews  at  a  much  later  date,  I  cannot 
find  any  trace  of  its  being  held  by  any  in  the  Saviour's 
time,  and  therefore  I  cannot  accept  this  explanation. 
Equally  unsatisfactory  is  the  suggestion  that  they  re- 
ferred to  sins  which  God  foresaw  that  the  man  would 
commit,  and  which  he  thus  punished,  as  it  were  by  an- 
ticipation,— a  notion  which  one  would  think  is  as  un- 
likely to  occur  to  a  rational  mind,  as  it  is  dishonoring  to 
God. 

It  is  difficult,  perhaps  impossible  for  us  now,  to  formulate 
the  precise  idea  that  was  in  the  minds  of  the  disciples  when 
they  asked  this  question,  but  the  explanation  of  Stier  is 
as  likely  to  be  correct  as  any,  when  he  fills  up  their  in- 
quiry thus  :  "  Rabbi,  who  did  sin  %  This  man  ?  or — since 


358  THE  MIRACLES  OF  OUR  SAVIOUR. 

that    is    impossible — his    parents  %     that    he,  was   born 
blind  ?  " 

We  have  less  perplexity  about  the  inquiry  whether  it 
was  caused  by  the  sin  of  his  parents  |  for  we  know  as  a 
matter  of  fact,  that  certain  diseases  are  entailed  upon 
children  by  the  iniquity  of  the  parents  :  and  in  the  sec- 
ond commandment  God  speaks  of  himself  as  "  visiting 
the  iniquities  of  the  fathers  upon  the  children."  The 
view,  that  special  suffering  is  the  result  of  special  sin,  is 
as  old  as  the  days  of  Job's  three  friends.  And  like  many 
other  errors,  it  is  the  exaggeration  of  a  truth.  For  suffer- 
ing is  the  result  of  sin.  That  is  a  general  laAv  under  the 
government  of  God.  But  when  we  go  on  to  affirm  that 
special  suffering  is  always  the  result  of  special  sin  com- 
mitted by  the  sufferer,  we  are  presuming  to  speak  of 
matters  which  lie  beyond  our  ken.  This  man  belonged 
to  a  sinful  race,  and  so  he  came  into  the  world  with  this 
great  privation,  just  as  we  all  come  into  the  world  mor- 
tal. That  is  all  we  know  upon  the  subject ;  and  even 
that  throws  us  back  upon  the  insoluble  mystery  of  the 
existence  of  sin  under  the  administration  of  a  holy,  right- 
eous, and  benevolent  God — a  mystery  which,  like  a  hori- 
zon, surrounds  all  our  thinking  on  moral  subjects,  but 
which  must  be  accepted  as  a  fact,  make  of  it  what  we 
will. 

Yet  dark  as  it  is,  this  mystery  is  not  entirely  unre- 
lieved. For  the  Saviour,  after  replying  to  the  question 
of  the  disciples  negatively,  that  this  man's  blindness  was 
not  the  result  of  any  special  sin,  either  on  his  own  part 
or  on  that  of  his  parents — mark,  I  said  special  sin,  for  the 
Saviour's  words  do  not  imply  that  either  he  or  they 
were  absolutely  sinless — proceeds  to  affirm  that  he  was 
born  blind  in  order  that  "  the  works  of  God  should  be 
made  manifest  in  him."     By  the  works  of  God,  here,  are 


OPENING  OF  THE  EYES  OF  A  MAN  BORN  BLIND.   350 

meant  worjis  which  God  alone  conld  perform ;  and  the 
sentiment  expressed  by  the  Lord  is  the  same  as  that 
which  he  uttered  when,  in  reference  to  the  iUness  of  Laz- 
arus, he  said  :  "  This  sickness  is  for  the  glory  of  God, 
that  the  Son  of  God  may  be  glorified  thereby." 

This  man  was  born  blind,  in  order  that  by  the  power  of 
God  his  eyes  might  be  opened,  and  his  soul  might  be 
saved.  He  was  born  blind  in  order  that  by  the  grace  of 
God  he  might  be  made  in  the  highest  sense  to  see  ;  or,  to 
put  it  more  simply,  he  was  born  blind  for  the  sake  of  his 
own  spiritual  good,  that  he  might  be  led  to  the  percep- 
tion and  acceptance  of  Jesus  Christ  as  the  Son  of  God, 
the  Saviour  of  men ;  and  for  the  sake  of  others,  that 
through  his  case,  the  tenderness,  the  compassion,  the 
grace,  and  the  power  of  God  might  be  made  manifest  to 
men. 

Now  here  we  have  a  great  general  law  pervading  the 
Providence  of  God.  It  does  not  exjjlain  the  origin  of 
evil,  but  it  shows  how  God  brings  good  out  of  evil,  and 
therefore  helps  to  reconcile  us  to  its  existence.  Sin  is 
undoubtedly  the  cause  of  all  the  suffering  existing  in  the 
world.  Yet,  in  the  wise  administration  of  God,  that  suf- 
fering is  so  distributed  as  best  to  make  manifest  the  works 
of  God,  in  the  promotion  of  the  highest  welfare  of  the 
individual  sufi'erers  and  of  the"  race  at  large.  This  is  the 
truth  taught  in  these  words,  and  it  is  applicable  not  only 
to  the  case  of  this  blind  man,  but  also  to  all  suffering. 
And  when  we  are  in  trouble  it  becomes  us  so  to  conduct 
ourselves  under  it,  as  to  secure  that  these  beneficent  re- 
sults shall  be  attained. 

The  Saviour  adds,  as  if  to  explain  the  promptitude  of 
his  action  at  this  time  :  ''  We  must  work  the  works  of 
him  that  sent  me  while  it  is  day :  the  night  cometh  when 
no  man  can  work.     When  I  am  in  the  world,  I  am  the 


360  THE  MIRACLES  OF  OUR  SAVIOUR. 

light  of  the  world.''  There  is  no  time  for  speculation 
regarding  things  which  we  never  can  settle.  Let  us, 
therefore,  leave  the  question,  ''  Who  did  sin,  thiii  man, 
or  his  parents,  that  he  was  born  Llind  ?  "  in  the  hands  of 
God.  He  will  take  care  of  his  own  honor,  but  we  must 
do  the  work  of  the  jircsent  moment — for  if  we  neglect 
that  in  its  appointed  time,  we  shall  find  that  we  cannot 
do  it  at  all.  Thus  we  interpret  the  meaning  and  purpose  of 
these  oft-quoted  words. 

The  common  opinion  indeed,  is,  tliat  "  day"  here  stands 
for  the  period  of  our  earthly  life,  and  "  night"  for  the 
death  by  which  that  is  ended ;  and  that  view  seems  at 
first  sight  to  be  confirmed  by  the  clause  immediately  fol- 
lowing, "  as  long  as,"  or,  as  the  Revisers  have  it,  "  When  I 
am  in  the  world,  I  am  the  light  of  the  world."  But  Jesus 
did  not  cease  to  be  the  light  of  the  world  when  he  died  ; 
nay,  rather  by  his  death,  resurrection,  and  ascension  into 
glory,  he  became  more  than  ever  '■'■  the  light  and  life  of 
men."  Others,  therefore,  have  preferred  to  take  the  day 
here  as  designating  the  time  appropriate  for  labor,  and 
the  night  as  that  proper  for  rest.  But  that  view  is  open 
to  the  same  objection  as  the  former,  for  Jesus  has  not 
rested  since  his  ascension.  His  work  before  his  death, 
as  the  language  of  the  Book  of  the  Acts  of  the  Apostles 
indicates,  was  only  the  beginning  of  his  doing  and  teach- 
ing ;  and  the  record  in  the  Acts  is  the  history  of  the  con- 
tinuance of  these.*  It  is  better,  therefore,  to  take  the 
day  here  in  the  general  sense  of  the  season  of  opportu- 
nity, and  the  night  as  designating  the  limit  of  that  op- 
portunity. For  every  work  there  is  a  time,  when  it  can 
and  ought  to  be  done,  and  that  in  relation  thereto  is 
the  day.  For  every  work  there  is  a  limit  beyond  which 
it  cannot  be  pei'formed,  and  that  in  relation   thereto  is 

*  Acts  i.  1. 


OPENING  OF  THEIEYES  OF  A  MAN  BOKX  BLIND.   3G1 

the  night.  This  seems  to  me  to  be  the  siiDplest  and 
clearest  exposition  of  the  terms,  and  it  is  perfectly  in  har- 
mony with  the  Saviour's  customary  mode  of  speech  on 
this  subject.  The  works  which  he  was  commissioned 
by  him  that  sent  him,  to  perform,  were  all  arranged  and 
laid  out  before  him,  each  having  its  own  place  and  time  ; 
so  that  if  any  one  was  neglected  he  could  not  go  back  to 
repair  the  omission.  This  consideration  seems  never  to 
have  been  lost  sight  of  by  him,  for  he  spoke  of  his  hour  as 
not  having  come,  and  of  his  hour  as  having  come,  with 
special  reference  to  this  very  thing. 

And  it  fits  perfectly  into  and  explains  the  urgency  of 
the  Saviour  in  the  present  instance.  He  had  but  just 
escaped  from  the  violence  of  the  Jews  ;  his  disciples  had 
broached  a  curious  and  difficult  question  as  to  the  ad- 
ministration of  the  providential  government  of  God ;  it 
was,  besides,  the  Sabbath  day,  and  the  performance  of  a 
cure  thereon  might  rouse  anew  the  bitterness  of  those 
who,  in  their  zeal  for  the  letter  of  the  law,  had  lost  sight 
of  the  love  that  is  its  spirit.  But  none  of  these  things 
moved  him.  The  hour  for  the  healing  of  this  blind  man 
had  struck,  and  it  was  now  or  never.  Therefore,  true  to 
the  principle  in  which  from  first  to  last  he  lived  on  earth, 
he  said :  "  We  must  work  the  work  of  him  that  sent  me, 
while  it  is  day;  the  night  cometh  when  no  man  can  work. 
When  I  am  in  the  world,  I  am  the  light  of  the  world," 
and  proceeded  at  once  to  give  sight  to  him  who  had 
never  seen  before. 

The  details  of  the  miracle  are  few.  We  read  that  "  he 
spat  on  the  ground,  and  made  clay  of  the  spittle,  and 
anointed  the  eyes  of  the  blind  man  with  the  clay,  and 
said  unto  him,  '  Go  wash  in  the  pool  of  Siloam.'  He 
went  his  way,  therefore,  and  washed  and  came  seeing." 

Now  we  are  told  that  at  that  time  a  great  virtue,  es- 


362  THE  MIRACLES  OF  OUR  SAVIOUR. 

pecially  in  diseases  of  the  eye,  was  believed  to  belong  to 
the  fasting  spittle;  but  every  one  mast  admit,  that  there 
was  nothing  in  the  external  application  here  mentioned, 
nor  in  the  washing  in  the  pool  of  Siloam,  that  could  ac- 
count for  the  opening  of  this  man's  eyes,  for  the  first 
time  in  his  life,  to  the  perception  of  outward  objects. 
The  anointing  of  the  eyes  with  clay  formed  in  the  man- 
ner here  described,  was  better  calculated  to  make  a  see- 
ing man  blind,  than  to  make  a  blind  man  see.  Why, 
then,  was  such  an  application  made  %  Perhaps  to  help 
the  faith  of  the  man  who  was  to  be  cured.  It  gave  him 
something  to  build  upon.  It  raised  his  hope — nay,  it  led 
him  to  expect  a  cure;  and  that  helps  to  account  for  the 
promptitude  of  his  obedience.  Perhaps,  also,  it  was 
meant  to  illustrate  that  which  is  a  fact  in  the  spiritual 
experience  of  many,  namely,  that  when  Christ  began  to 
deal  with  them  in  order  to  their  conversion,  he  made 
their  own  condition  seem  to  them  darker  and  more  hope- 
less than  ever.  Conviction  comes  before  conversion;  and 
while  conviction  lasts,  the  soul  is  more  miserable  than  it 
was  before  it  began,  even  as  this  man's  eyes,  while  the 
clay  was  upon  them,  were  more  impervious  to  the  light 
than  ever. 

Then  the  command,  "  Gro,  wash  in  Siloam,"  suggests 
that  in  spiritual  operations  God  has  his  work,  and  we 
have  ours.  The  opening  of  this  man's  eyes  Avas  all  of 
Christ}  and  yet  if  the  blind  man  had  not  done  as  Jesus 
had  commanded,  he  would  not  have  been  cured.  So 
salvation — imderstanding  by  that,  not  only  deliverance 
from  guilt,  but  the  regeneration  and  sanctification  of  the 
sold — is  all  of  God;  and  yet  it  becomes  ours,  through  our 
belief  in  Jesus  Christ,  which  is  a  work  of  our  own.  You 
remember  the  words  of  Paul,  "  Work  out  your  own  sal- 
vation with  fear  and  trembling;  for  it  is  God  which  work- 


OPENING  OF  THE  EYES  OF  A  MAN  BORN  BLIND.    363 

eth  in  you,  both  to  will  and  to  do,  of  his  good  pleasure." 
Here,  as  one  has  said,  "  not  only  is  God's  work  set  forth 
as  coincident  with  our  work  in  the  matter  of  salvation, 
tut  it  is  assigned  as  a  reason,  and  an  encouragement,  for 
the  strenuous  and  faithful  performance  of  what  it  falls  to 
us  to  do  in  this  matter."  * 

Now  let  us  observe  two  things  in  this  brief  account  of 
a  great  miracle.  The  first  is,  the  promptitude  of  the 
man's  obedience.  "  He  went  away,  therefore,  and 
washed."  Without  any  delay  ;  without  any  reluctance  ; 
probably,  also,  without  any  misgiving — he  went  and  did 
what  he  was  told.  He  had  been  so  long  accustomed  to 
go  through  the  streets  of  Jerusalem,  that  he  needed  no 
guide ;  and,  waiting  for  no  fuller  directions,  he  set  out 
at  once.  So  it  ought  to  be  with  the  sinner.  When 
Jesus  says  to  him,  ''  This  is  the  work  of  God," — that  is, 
the  work  given  you  to  do  by  God — "  that  ye  believe  in 
him  whom  he  hath  sent,"  he  should  at  once  respond,  not 
in  a  mere  formal  fashion,  but  as  the  sincere  utterance  of 
his  soul,  "  Lord,  I  believe  ;  help  thou  mine  unbelief." 
You  cannot  be  saved  without  faith  ;  and  it  is  you  that 
must  believe.  That,  you  must  do  for  yourself,  even  as 
this  man  had  to  go  to  Siloam  and  wash. 

Then  observe  also  the  perfection  of  the  cure,  ^'He 
came  seeing."  Seeing  is  a  thing  which,  in  all  ordinary 
cases,  needs  to  be  learned.  If  you  watch  a  very  young 
infant,  you  will  be  amused  at  the  mistakes  which  it 
makes  in  regard  to  external  things.  To  seize  an  object, 
it  will  push  its  hand  out  much  farther  than  is  necessary  ; 
or  it  will  try  to  grasp  at  mere  empty  space  either  on  the 
right  or  left  of  the  true  j^osition  of  that  which  it  is  aim- 
ing at ;  for  the  perceptions  of  the   shapes   and   distances 

*  W.  L.  Alexander,  D.D.,  LL.D.,  "Christian  Thought  and  Work," 
pp.  185-186. 


364  ^^^  MIRACLES  OF  OUR  SAVIOUR 

of  objects  through  the  eye  are  what  philosophers  have 
called  '^  acquired  perceptions  of  sight."  They  mean  by 
that,  that  we  do  not  see  these  things  at  first.  All  that 
sight  gives  us  in  the  beginning,  is  color  ;  but  we  learn, 
through  touch,  and  as  the  result  of  an  experience  which 
comes  too  early  to  be  remembered  by  us,  to  associate 
with  color  both  form  and  distance.  If  you  would  verify 
this  for  yourselves,  put  on  a  pair  of  spectacles  having 
lenses  of  such  focus  as  you  are  not  accustomed  to,  and 
attempt  to  walk  with  them  ;  then  you  will  find  that  you 
miscalcidate  at  almost  every  movement,  and  that  when 
you  think  you  are  stepping  over  a  puddle,  you  step 
right  into  it.  But  in  tlie  case  before  us,  this  man  saw 
perfectly  at  once  :  "  He  came  seeing."  What  Jesus  did 
for  him,  he  did  perfectly  ;  and  when  he  opens  the  soul's 
eyes,  they  see  clearly  and  correctly  '"''  wonderful  things 
out  of  Grod's  law." 

Here  the  account  of  the  miracle,  properly  speaking, 
ends,  and  I  shall  not  attempt  to  do  more  than  give  the 
briefest  summary  of  the  investigation  that  was  made,  first 
by  the  man's  own  neighbors,  and  ultimately  by  the  Jew- 
ish officials  into  the  facts  of  the  case. 

He  was  questioned  first  of  all  by  his  neighbors,  who, 
observing  the  change  of  expression  in  his  countenance, 
caused  by  the  opening  of  his  eyes,  were  puzzled  as  to 
his  identity.  Some  of  them  were  quite  sure  it  was  he  ; 
others  more  cautiously  alleged  that  he  was  like  him  who 
sat  and  begged  ;  but  he  himself  set  all  doubt  at  rest  by 
saying,  '•''  I  am  he."  Then  they  asked  him  how  his  eyes 
were  opened,  and  he  very  tersely  answered,  "  The  man 
that  is  called  Jesus,  made  clay  and  anointed  mine  eyes, 
and  said  unto  me.  Go  to  Siloam  and  wash ;  so  I  went 
away  and    washed,  and  I  received   sight."     But  when 


OPENING  OF  THE  EYES  OF  A  MAN  BORN  BLIND.   365 

they  inquired  where  Jesus  was,  he  replied  :  ''  I  know 
not."  Upon  this,  his  questioners, — from  what  motive 
does  not  appear,  but  probably  with  no  good  will  to 
the  Saviour — took  him  to  the  Jewish  officials  that  they 
might  take  the  case  in  hand.  But  he  told  them  precisely 
the  same  story  that  he  had  told  his  neighbors  ;  and  the 
result  was,  that  some  of  them  declared  that  Jesus  coidd 
not  be  from  God,  because  he  wrought  the  cure  upon  the 
Sabbath  ;  while  others  timidly  suggested  that  he  who 
did  such  signs  could  not  be  other  than  a  messenger 
from  heaven.  But  curiously  enough,  they  both  agreed 
to  refer  it  to  the  man  himself  who  had  been  cured. 
"What  do  you  say  about  him  %  What  impression  has 
the  whole  experience  produced  on  you  ? — these  were 
now  the  inquiries  which  they  addressed  to  him ;  and 
without  the  least  hesitation,  he  answered :  "He  is  a 
prophet." 

This  somewhat  disconcerted  them,  and  so  they  took 
refuge  in  the  idea  that  perhaps  the  man  never  had  been 
blind  at  all,  and  that  the  whole  affair  was  the  result  of 
collusion  between  him  and  Christ.  Therefore  they  sent 
for  his  parents,  and  cross-questioned  them.  "  Is  this 
your  son,  who  ye  say  was  born  blind  ?  How  then  doth 
he  now  see  % "  But  the  shrewd  mother-wit  of  these 
common  people  was  too  much  for  them  ;  for  they  knew 
enough,  apparently,  to  answer  only  so  far  as  they  them- 
selves had  knowledge  at  first  hand,  and  they  said,  "  We 
know  that  this  is  our  son,  and  that  he  was  born  blind  ; 
but  how  he  now  seeth,  we  know  not,  or  who  opened  his 
eyes  w^e  know  not  5  ask  him ;  he  is  of  age ;  he  shall 
speak  for  himself."  This  caution  of  theirs  was  due  to 
the  facts,  that  they  had  not  themselves  witnessed  the  cure 
of  their  son  ;  that  the  rulers  had  determined  to  put  out  of 
the  synagogue  any  man  who  should  confess  Jesus  to  be 


366  77/^  MIRACLES  OF  OUR  SAVIOUR. 

the  Christ ;  and  that  they  had  no  desire  to  put  themselves 
in  the  way  of  suffering  for  liis  sake. 

Finding,  however,  that  they  could  not  prove  that  the 
man  never  bad  been  blind,  the  officials  recalled  him  for 
further  examination,  and  said  to  him  :  "  Give  glory  to 
God" — that  is,  as  the  words  of  Joshua  *  to  Achan  make 
plain,  "  make  a  frank  confession  ;  tell  us  the  whole  truth 
to  the  glory  of  God," — "  We  know  that  this  man  is  a 
sinner."  Whereupon  he  answered,  '''•  Whether  he  be  a 
sinner,  I  know  not ;  but  one  thing  I  do  know,  that  whereas 
I  was  blind,  now  I  see."  Then  they  asked  him  to  tell 
them  again,  how  the  miracle  was  wrought ;  hoping  per- 
haps that  he  might  now  say  something  inconsistent  with 
what  he  had  said  before  ;  but  they  only  provoked  him, 
thereby,  to  be  sarcastic,  for  he  said,  ^^  I  told  you  before 
and  you  woidd  not  hear;  why  do  you  want  me  to  tell  you 
again  ?  Woidd  ye  also  become  his  disciples  %  "  This  so 
exasperated  his  examiners  that  they  replied  with  some 
temper :  ''  Thou  art  his  disciple,  but  we  are  Moses' 
disciples.  We  know  that  God  spoke  by  Moses,  but  as 
for  this  man,  we  know  not  whence  he  is."  Then,  stirred 
into  argument  by  their  perversity,  he  very  cogently  said, 
^'  Well,  this  is  the  marvel — that  he  hath  opened  mine 
eyes,  and  yet  you  know  not  whence  he  is.  Since  the 
world  began  it  was  never  heard  that  any  one  opened  the 
eyes  of  a  man  born  blind  !"  That  is  a  work  which  can 
be  performed  only  by  God ;  or  if  by  a  man,  then  by  a 
man  who  represents  God,  and  is  thereby  authenticated 
as  his  messenger.  '•'■  If  this  man  were  not  of  God  he 
could  do  nothing  "  of  that  kind.  That  was  unanswera- 
ble ;  and  so,  taunting  him  with  having  come  into  the 
world  with  the  brand  of  sin  upon  his  eyes,  they  cried, 
"  Thou  wast  altogether  born  in  sin,  and  dost  thou  teach 

*  Joshua  vii.  19. 


OPENING  OF  THE  EYES  OF  A  MAN  BORN  BLIND.   367 

US  ?  and  they  cast  him  out  of  the  synagogue  " — a  penalty 
with  consequences  ahnost  as  serious  as  those  which  fol- 
lowed excommunication  from  the  Roman  Catholic  Church 
"  with  bell,  book,  and  candle,"  in  the  middle  ages. 

When  Jesus  heard  all  this,  he  sought  the  man  out, 
and,  revealing  himself  to  him,  drew  his  faith  toward 
himself,  thereby  strengthening  him  to  suffer  for  his  sake. 
While,  to  the  Pharisees  who  had  persecuted  him,  he 
said,  "  For  judgment  came  I  into  the  world,  that  they 
which  see  not  might  see,  and  that  they  which  see  might 
become  blind,"  and  when  they  said  to  him,  ^^  Are  we 
blind  also  f  "  he  made  reply,  '^  If  ye  were  blind,  ye  would 
have  no  sin  ;  but  now  ye  say  we  see,  therefore  your  sin 
remaineth." 

The  opponents  of  the  supernatural  have  frequently 
said,  that  no  one  of  the  wonderful  works  performed  by 
Jesus  was  ever  thoroughly  investigated  ;  but  in  view  of 
the  narrative  which  we  have  just  outlined,  that  state- 
ment cannot  be  substantiated.  This  man  was  questioned, 
and  cross-questioned,  as  to  whether  he  had  really 
been  born  blind,  and  how  he  came  to  see  ;  but  no  influ- 
ence could  make  him  waver,  or  shake  a  single  statement 
which  he  made.  His  parents  also  testified  to  the  fact  of 
his  blindness,  and  we  may  be  sure  that  if  any  other 
means  could  have  been  used  to  discredit  the  miracle, 
they  would  have  been  employed  by  the  Pharisees.  But 
the  more  they  were  convinced  in  their  own  hearts  that  a 
miracle  had  really  been  wrought,  the  more  bitter  became 
their  antagonism  to  him  who  wrought  it. 

The  truth  is,  as  we  have  formerly  said,  that  the 
effect  of  a  miracle  depends  on  the  intellectual  pre- 
possessions and  moral  proclivities  of  the  spectator. 
If  intellectually  he  has  adopted  the  philosophy  which 
declares  that  miracles  are  impossible,  he  will  not  believe 


368  THE  MIRACLES  OF  OUR  SAVIOUR, 

one,  thougli  it  should  be  -wrought  before  his  own  eyes ; 
and,  if  morally  he  is  antagonistic  to  the  Christ,  the  siglit 
of  a  miracle  will  only  aggravate  that  antagonigm.  So 
the  miracles  were  as  really  tests  of  those  who  witnessed 
them,  as  proofs  of  the  divine  commission  of  him  who 
performed  them  ;  and  those  who  reject  them  now,  as  they 
read  of  them  in  these  Scriptures,  woidd  not  have  been 
convinced  by  them  if  they  had  seen  them  performed. 
We  need  not  be  surprised,  therefore,  at  the  conflicts  that 
are  waged  over  them  in  these  days. 

I  have  time  now  for  only  two  practical  lessons  and  to 
get  them  we  shall  go  back  to  the  very  beginning  of  this 
remarkable  chapter.  The  first  is,  that  the  maintenance 
of  a  calm  and  untroubled  spirit  is  essential  both  to  the 
perception  and  performance  of  the  works  which  our 
Father  has  given  us  to  do.  We  were  struck  with  the 
fact,  that  just  at  a  time  when  the  Lord  was  emerging 
from  the  Temple,  within  the  precincts  of  which  his  ad- 
versaries had  taken  up  stones  to  cast  at  him,  he  saw  this 
blind  man,  and  determined  to  heal  him.  The  Lord 
Jesus,  to  use  a  familiar  expression,  was  never  "  put  out  " 
by  any  thing.  He  never  lost  his  mental  or  spiritual 
equipoise ;  and  that  helps  very  largely,  speaking  after 
the  manner  of  men,  to  account  for  his  constant  activity 
in  the  service  of  humanity.  His  unbroken  peace  of 
spirit  was  an  important  clement  of  power  in  his  life. 
They  who  are  in  constant  anxiety  about  themselves  do 
not  see  the  necessities  of  others,  and  have  little  prompt- 
ing to  assist  them.  As  Miss  Waring's  hymn  reminds  us, 
we  need  '■'•  a  heart  at  leisure  from  itself,"  if  we  would 
be  able  '^  to  soothe  "  and  "  sympathize  "  with  others. 
Peace  of  spirit  is  essential  if  we  would  keep  ourselves 
abreast  of  our  opportunities  and  do  each  work  at  its  own 


OPENING  OF  THE  EYES  OF  A  MAN  BORN  BLIND.   369 

hour.  Let  us  tiy  to  imitate  the  Saviour  liere  ;  and  to 
this  end  let  us  cultivate  entire  confidence  in  God,  for 
trust  in  him  is  peace.  And  when  we  have  that  as  a  con- 
stant possession  we  shall  both  clearly  see  the  work  that 
is  awaiting  us,  and  have  the  will  to  perform  it.  The 
man  who  is  flurried,  never  knows  what  to  do  first,  and 
always  takes  hold  of  things  by  the  wrong  end,  but  the 
calm,  self-poised — rather  let  me  say  God-poised — man 
is  never  in  haste,  and  gets  through  the  work  of  each  day 
in  its  own  day.  This  is  true  in  ordinary  business  life, 
but  it  is  equally  so  in  the  department  of  Christian  benefi- 
cence. 

The  second  practical  lesson  is,  that  the  raising  of  ques- 
tions in  the  domain  of  mere  speculation  interferes  with 
the  performance  of  the  pressing  duties  of  practical  life. 
The  disciples,  in  this  case,  brought  up  a  very  difiicult 
subject  when  they  asked  concerning  the  origin  of  the 
blind  man's  privation  ;  and  they  would  have  been  greatly 
pleased,  so  at  least  it  seems  to  me,  to  have  had  a  long 
conversation  with  their  Master  upon  it.  But  he  passes 
it  with  the  briefest  possible  remark,  and  then  proceeds 
to  the  work  before  him,  saying,  '^  We  must  work  the 
work  of  him  that  sent  me,  while  it  is  day."  It  is  very 
much  as  if  he  had  said,  "  You  and  I  have  nothing  to  do 
with  such  questiims  as  these.  They  belong  to  God.  We 
are  not  responsible  for  their  solution,  and  we  need  spend 
no  time  upon  them.  We  have  other  and  better  work  to 
do.  Not  the  speculative,  but  the  practical,  demands  our 
care," 

Now  this  procedure  of  the  Master  here,  is  in  perfect 
keeping  with  the  course  which  he  followed  on  other  occa- 
sions. Thus,  when  his  followers  asked  him,  "Are  there 
few  that  be  saved  %  "  his  answer  was,  "  Strive  ye  to  enter 
in  at  the  strait  gate ;  *'  and.  when  Peter,  after  having 


370  1'HE  MIRACLES  OF  OUR  SAVIOUR. 

been  informed  of  the  manner  of  the  death  by  which  he 
was  to  glorify  God,  inquired  how  it  should  be  with  John, 
he  Avas  met  with  the  reply,  "  What  is  that  to  thee  %  Fol- 
low thou  me."  Thus  we  are  taught  that  if  we  would 
keep  ourselves  in  the  best  possible  condition  for  doing 
the  work  of  the  present,  we  must  restrain  ourselves  from 
indidging  in  matters  of  curious  speculation,  which  we 
have  no  means  of  settling,  or  which  if  settled  have  no 
bearing  on  the  work  to  the  doing  of  which  we  are  called. 
'^  Secret  things  belong  unto  the  Lord  our  God;  but  those 
things  which  are  revealed  belong  unto  us  and  to  our 
children  for  ever,  that  we  may  do  all  the  words  of  this 
law."  * 

There  is  a  world  to  be  converted.  We  have  a  work 
to  do  in  its  conversion,  and  our  time  for  labor  is  rapidly 
hastening  to  its  close.  Why  then  shoidd  we  waste 
our  energies,  and  let  slip  our  opportunities,  in  discussing 
matters  the  solution  of  which  is  not  within  our  power. 
Curious  speculation  is  fatal  to  earnest  activity.  There- 
fore, let  us  always  and  everywhere  avoid  it,  and  let  us 
redeem  every  opportunity  which  God  gives  us  to  labor 
in  his  cause.  "  The  night  cometh."  Let  it  not  over- 
take us  before  our  work  is  done. 

*  Deut.  xxix.  29. 


XXVII. 

THE  RAISING  OF^LAZAEUS  FEOM^THE  DEAD. 
John  xi.  /-^6. 

On  the  eastern  slope  of  the  Mount  of  Olives,  and  about 
two  miles  southeast  from  Jerusalem,  there  is  a  little  vil- 
lage, now  called  El-Lazarieh,  which  must  ever  be  dear 
to  the  Christian  heart.  It  was  formerly  known  as  Beth- 
any— the  House  of  Dates — perhaps  because  of  the  num- 
ber of  palm-trees  in  its  immediate  neighborhood — and  in 
it  was  the  home  of  Mary,  and  her  sister,  and  Lazarus. 
Of  Lazarus,  the  brother,  the  story  of  whose  illness,  death, 
and  resurrection  to  life  is  told  in  this  chapter,  we  know 
too  little  to  enable  us  to  speak  with  any  precision  of  his 
personal  qualities.  But  the  characteristics  of  the  two 
sisters  stand  out  before  us,  with  peculiar  distinctness,  in 
the  narratives  both  of  Luke  and  John.  Martha  was  the 
active  housewife  intent  on  looking  after  the  material 
comfort  of  her  gueris.  She  was  not  by  any  means  desti- 
tute of  religious  susceptibilities,  and  had  a  faith  which 
was  clear  and  firm,  so  far  as  it  went.  But  with  the  man- 
agement of  domestic  affairs  upon  her  hands,  she  was 
''  careful  and  troubled  about  many  things,"  and  was  apt, 
when  friends  were  under  her  roof,  to  be  "cumbered  about 
much  serving."  These,  it  must  be  allowed,  were  blem- 
ishes in  her  j  but  she  was  not  the  worldly-minded  and  in- 

,    371 


372  TWZ-  MIRACLES  OF  OUR  SA  VIOUR. 

tonselj  material  woman  that  she  has  too  often  been  por- 
trayed by  indiscriminating  critics.  And  if  it  be  true 
that  IMary  shows  to  better  advantage  than  she,  when  the 
Saviour  was  to  be  entertained  in  her  house,  as  described 
by  Luke,  it  is  no  less  so  that  Martha  bears  away  the 
palm  when  sorrow  reigned  in  the  home,  as  recorded  here 
by  John. 

Hers  was  an  active,  bustling,  somewhat  anxious  and 
restless  temperament,  and  her  regard  for  the  Lord  Jesus 
showed  it;i(jlf  in  a  manner  which  corresponded  with  that 
temperament;  but  it  was  no  less  sincere  than  Mary's, 
though  it  was  less  deep  in  its  root,  and  less  keen  in  its 
insight.  For  Mary  was  of  a  contemplative  cast.  She 
was  of  the  sort,  that,  in  these  days,  would  be  called  pe- 
culiar— taking  comparatively  little  interest  in  houochuld 
matters,  and  more  concerned  with  listening  to  the  oa- 
viour's  words,  than  with  ministering  to  his  necessities. 
And  when  she  did  set  about  anything  ohat  might  be 
called  practical  the  things  which  she  did  were  su  vaiusual 
and  out  of  the  way  as  to  provoke  the  astonishment,  and 
sometimes  the  ridicule  or  condemnation,  of  spectators. 
Martha  was  more  like  Peter,  Mary  more  like  John  ]  and 
perhaps  the  ide;  1  woman  would  be  one  who  shoi;ld  com- 
bane  in  proper  proportion  the  distinctive  excellences  (jf 
each. 

But  different  as  there  sisters  were  from  each  other, 
they  were  both  devoted  .o  .he  Saviour.  They  delighted 
to  have  him  in  th  ir  house,  and  their  home  was  one  of 
the  few  in  the  neighborhood  of  Jerusalem, — perhaps  the 
only  one  in  that  region — into  which  he  was  received  with 
affection  and  regard.  We  cannot  wondei-,  therefore,  that 
lie  was  often  there,  or  that,  after  a  day  of  labor  and  con- 
flict, and  fatigue  in  the  city,  he  sour-ht  rest  and  refresh- 
ment by  retiring  in  the  evening  to  this  village  retreat. 


THE  RAISING  OF  LAZARUS  FROM  THE  DEAD.      373 

"  Jesus  loved  Martha,  and  her  sister,  and  Lazarus." 
Their  abode  was  to  him  like  an  ''  oasis  "  in  the  wilder- 
ness, where  he  might  and  did  find  shade  and  relief, 
kindness  without  any  alloy,  and  affection  without  any 
drawback. 

One  would  have  thought  that  such  a  home,  so  long  at 
least  as  Jesus  was  upon  the  earth  and  needed  just  what 
it  afforded,  would  have  been  exempted  from  all  affliction. 
But  that  is  not  always  God's  way.  His  highest  honor  is 
sometimes  conferred  through  and  in  connection  with  trial, 
and  this  was  the  case  in  the  present  instance.  For  Laz- 
arus was  prostrated  by  severe  illness,  which  was  speedily 
seen  to  be  very  serious  in  its  nature  ;  and  the  moment 
that  fact  was  recognized,  the  first  thought  of  the  sisters 
was  for  Jesus.  But,  alas  !  he  was  not  in  the  neighbor- 
hood I  yet,  knowing  where  he  was,  they  sent  a  mes- 
senger to  say  to  him,  ''  Lord,  behold  he  whom  thou 
lovest  is  sick."  They  did  not  ask  him  to  come  to  them ; 
but  they  simply  told  their  need,  and  left  it  to  himself  to 
decide  how  he  was  to  help  them. 

If  the  best  harmonists  are  right,  Jesus  was  at  this 
time  in  Persea,  on  the  eastern  side  of  the  Jordan,  quite  a 
day's  journey  from  Bethany  ;  and,  after  hearing  the  mes- 
sage of  the  sisters,  he  sent  the  bearer  of  it  back  to  them, 
with  this  assurance :  ^^  This  sickness  is  not  unto  death, 
but  for  the  glory  of  God,  that  the  Son  of  God  might  be 
glorified  thereby,"  and  deliberately  remained  where  he 
was  for  two  days,  before  going  to  his  friends.  Now, 
with  the  full  narrative  in  our  hands,  and  knowing,  in 
this  case,  the  end  from  the  beginning,  we  can  understand 
this  enigmatical  statement.  We  see  at  once  that  the 
Lord  meant  to  assure  the  sisters  that,  whatever  might  be 
the  case  meanwhile,  the  ultimate  issue  of  the  sickness 
of  Lazarus  was  not  to  be  death,  but  was  to  be  such  as 


374  THE  MIRACLES  OF  OUR  SAVIOUR. 

should  be  for  the  glory  of  God,  and  very  specially  for  the 
glory  of  the  Son  of  God.  By  the  restoration  of  Lazarus 
from  the  grave,  God  should  be  glorified;  and  by  the  death 
and  resurrection  of  Christ,  to  which,  in  a  y^r^^  wonder- 
ful way,  the  raising  of  Lazarus  from  the  dead  should 
very  directly  lead,  the  Son  of  God  would  be  glorified. 

We  can  see  and  understand  that  now  ;  but  what  a  per- 
plexing puzzle  would  it  be  to  the  sisters  at  the  moment 
when  it  was  received  by  them  %  For  then,  if  we  have 
reckoned  rightly,  either  Lazarus  must  have  been  already 
dead,  or  must,  at  least,  have  been  rapidly  sinking  into 
death.  What  could  it  mean  %  Lazarus  was  dying,  if 
not  dead,  and  yet  "  this  sickness  is  nut  unto  death." 
Was  Jesus  no  true  prophet  after  all  %  Yet  "this  sickness 
is  for  the  glory  of  God,  that  the  Son  of  God  might  be 
glorified  thereby."  Was  there  not  something  of  promise 
for  them  under  these  words,  and,  if  so,  what  precisely 
was  the  hope  set  before  them  %  They  could  not  tell. 
The  waters  had  gone  over  them,  but  they  were  not 
thoroughly  overwhelmed  ;  and  here  was  given  them  a 
life-buoy,  by  which  they  might  uphold  themselves  until 
full  deliverance  should  come.  Vague  as  it  was,  this 
message  had  that  in  it  to  which  they  might  cling. 

But  why  these  two  days'  delay  %  Was  it  to  secure  that, 
when  he  did  arrive,  it  might  be  seen  that  no  mere  hu- 
man power  could  give  the  help  he  was  about  to  render  % 
or  was  it  merely  that  he  might  finish  the  work  in  which 
he  was  engaged  where  he  was  ?  We  cannot  tell.  But 
at  the  end  of  these  two  days,  he  said  to  his  disciples, 
"  Let  us  go  into  Judsea  again."  The  proposal,  however, 
was  very  disagreeable  to  them.  He  had  -narrowly  es- 
caped from  being  stoned,  when  he  was  last  there,  and 
they  could  not  understand  why  he  should  desire  to  re- 
turn.    But  he  sought  to  calm  their  fears  after  this  fash- 


THE  RAISING  OF  LAZARUS  FROM  THE  DEAD.      375 

ion  :  "  Are  there  not  twelve  hours  in  the  day  %  If  any 
man  walk  in  the  day,  he  stumbleth  not,  because  he  seeth 
the  light  of  this  world.  But  if  a  man  walk  in  the  night, 
he  stumbleth,  because  there  is  no  light  in  him."  Much 
as  if  he  had  said:  '^I  have  a  certain  work  given  me  to 
do  ;  and  I  have  a  day  in  which  to  do  it.  So  long  as  that 
day  lasts,  and  that  work  is  unfinished,  I  need  fear  no 
danger  ;  for  I  am  walking  in  the  daylight ;  and  if  you 
walk  with  me,  you  are  as  safe  as  I  am,  the  while,  for 
you  are  walking  in  the  light  when  you  are  walking  with 
me.  But  if  one  should  go  any  whither  '•  without  the 
light  of  the  divine  purpose  illuming,'  for  him,  *  the 
path  of  duty,'  he  will  stumble,  for  he  is  walking  in  the 
darkness,  which  though  spiritual  and  subjective,  will  be 
as  black  as  that  of  night  is  in  the  absence  of  the  sun." 

This  announcement  of  his  determination  to  return  to 
Judsea,  prepared  the  way  for  the  communication  to  them 
of  the  fact  that  Lazarus  was  dead.  But  observe  how 
gently  he  broke  the  sad  tidings  to  them.  He  began  by 
saying  to  them,  ''  Our  friend  Lazarus  sleepeth  ;  but  I 
go  that  I  may  awake  him  out  of  sleep."  Thinking  only  of 
his  first  words,  they  interpreted  them  literally.  They 
imagined  that  he  spoke  only  of  such  sleep  as  often  marks 
the  crisis  of  a  fever,  when  the  patient  gets  what  Scotch 
people  so  expressively  call  "  the  turn."  They  said,  "  If 
he  sleep,  he  shall  do  well."  It  was  a  good  symptom,  as 
we  might  say ;  but  then,  if  they  had  only  paused  long 
enough  to  take  in  the  rest  of  the  sentence,  they  might 
have  seen  that  they  had  made  a  mistake  ;  for  to  awake  a 
patient  out  of  such  a  sleep,  might  be  exceedingly  dan- 
gerous ;  and  if  it  were  merely  a  sleep,  why  should  it  be 
necessary  for  Christ  to  take  such  a  journey  in  order  to 
awake  him  out  of  it  ?  Could  not  another  have  done  that 
just  as  easily  as  he  % 


376  THE  MIRACLES  OE  OUR  SAVIOUR. 

But  apparently  they  had  not  heard,  or,  if  they  had 
heard,  they  did  not  heed,  the  latter  part  of  his  statement ; 
and  so,  having  gradually  led  them  up  to  the  point,  he 
said  to  them  plainly,  "  Lazarus  is  dead,"  and  then  added, 
"  and  I  am  glad  for  your  sakes,  that  I  -was  not  there,  to 
the  intent  ye  may  believe  ;  nevertheless,  let  us  go  unto 
him." 

What  a  startling  statement  that  is,  at  least  in  one  as- 
pect of  it,  "  Lazarus  is  dead,  and  I  am  glad  "  !  Yet  when 
we  hear  it  out,  we  are  not  so  perplexed.  There  were 
lessons  to  be  taught  to  his  followers,  which  could  not 
otherwise  have  been  impressed  upon  them  ;  and  so,  for 
their  sakes,  he  was  glad  that  he  had  not  been  at  Bethany 
during  the  sickness  of  Lazarus  ;  for  if  he  had  been  there 
— such  at  least  seems  to  me  to  be  the  implication  of  the 
words — he  could  not  have  refused  the  request  of  the  sis- 
ters to  heal  him.  But  now  that  he  was  dead,  there  would 
be  opportimity  for  showing  Martha  and  Mary  a  richer 
mercy,  and  teaching  the  disciples  a  nobler  lesson,  than 
his  cure  would  have  supplied. 

"  For  your  sakes" — so  Lazarus  suffered  and  died  for 
the  sake  of  others,  just  as  really,  though  not  precisely  in 
the  same  full  sense,  as  Jesus  himself  did;  and  thus  a 
great  flood  of  light  is  cast  on  the  problem  of  suffering  in 
the  world. 

But  Thomas,  who  was  ever  prone  to  look  on  the  dark 
side  of  things,  was  not  enamored  of  the  prospect  that 
their  return  to  Judsea  opened  up.  Li  spite  of  all  that 
the  Lord  had  said  about  the  hours  of  the  day,  he  felt 
that  his  death  woidd  be  the  result  of  his  going  back  ;  yet 
he  would  not  let  the  Saviour  go  alone  because  of  that. 
He  loved  him  too  well  to  desert  him,  even  in  what  seemed 
to  him  to  be  a  rash  and  dangerous  enterprise;  and,  there- 
fore, he  said  to  his  fellows  :  "  Let  us  also  go,  that  we  may 


THE  RAISING  OF  LAZARUS  FROM  THE  DEAD.      377 

die  with  him."  Little  faith  is  sometimes,  as  here,  allied 
with  strong  aflfection.  The  danger  in  such  a  case  is,  that 
the  sraallness  of  the  faith  may  chill  the  ardor  of  the  af- 
fection ;  but  the  hope  is  that,  as  in  Thomas  himself,  the 
warmth  of  the  affection  may  stimulate  the  faith. 

So  they  sot  out  for  Bethany,  and  arrived  there  to  find 
that  the  remains  of  Lazarus  had  been  buried  for  four 
days.  But  the  mourners,  who  on  such  occasions  among 
the  Jews,  were  accustomed  to  crowd  the  houses  of  the 
bereaved,  were  still  numerous  in  the  home  of  the  sistersj 
and  perhaps  to  escape  them  Jesus  lingered  on  the  out- 
skirts of  the  village.  Still,  "  he  could  not  be  hid,"  and  his 
arrival  was  made  known  in  some  way  to  Martha,  who, 
apparently  without  saying  anything  of  it  to  Mary,  went 
out  to  meet  him.  As  soon  as  she  saw  him,  she  exclaimed, 
"  Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died  " — an  exclamation  which,  as  is  evident  from  the  fact 
that  Mary  subsequently  used  the  very  same  words,  had 
been  the  burden  of  the  sisters'  cry  during  the  whole  time 
of  their  sorrow;  just  as  similar  "  ifs  "  are  wont  to  be  in- 
dulged in  by  mourners  still  |  and  it  was  followed  by  an 
assertion,  indicating,  on  Martha's  part,  a  vague,  indefinite 
hope  of  something  that  the  Saviour  would  yet  do  for 
them;  for  she  added,  "  But  I  know,  that  even  now,  what- 
soever thou  wilt  ask  of  God,  God  will  give  it  thee." 

It  is  possible  that  in  her  heart  at  that  moment  there 
was  the  expectation  that  Jesus  would  restore  Lazarus  to 
life,  as  he  had  done  in  the  cases  of  the  widow's  son  at 
Nain,  and  of  the  daughter  of  Jairus,  both  of  which  were 
probably  known  to  her.  If  it  was,  she  did  not  venture 
to  put  that  expectation  into  words,  and  the  answer  of  the 
Master,  ''Thy  brother  shall  rise  again,"  was  just  as  gen- 
eral as  her  remark.  So  that  we  catch  a  tone  of  disap- 
pointment or  discouragement  in  her  response,  ''  I  know 


378  THE  MIRACLES  OF  OUR  SAVIOUR. 

that  he  shall  rise  again  in  the  resurrection,  at  the  last 
day;^  as  if  she  had  said,  '^  That  is  a  long  way  off;  and 
meanwhile  we  shall  have  to  endure  our  loneliness  and 
sorrow.  It  is  a  glorious  hope,  but  it  does  not  meet  my 
present  need." 

And  it  was  to  that  state  of  mind  that  the  Lord  spoke 
these  greatest  words  of  the  gospel :  ^'  I  am  the  Resur- 
rection and  the  Life  ;  he  that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live  ;  and  he  that  liveth  and  be- 
lieveth in  me,  shall  never  die."  "  No,  Martha,  the  Res- 
ui'rection  is  not  far  away.  It  is  here,  in  me  ;  for  the 
soiu'ce  of  that  resurrection  is  in  myself;  yea,  in  me,  also, 
is  the  fountain  of  life,  and  that  life  is  imparted  by  me  to 
every  one  that  believeth.  The  life  Avhich  I  bestow  is 
spiritual  and  eternal.  It  is  indestructible  by  death  ;  so 
that  the  believer,  even  when  dead,  lives  on,  as  much  a 
partaker  of  my  life  as  he  was  before ;  and  the  living  be- 
liever, even  when  he  comes  to  die,  does  not  lose  that 
life  which  I  have  bestowed  upon  him.  Believest  thou 
this?"     Such  is  the  import  of  the  words. 

But  Martha  was  bewildered  by  them.  She  did  not 
understand  them.  Yet  she  would  not  reject  them.  She 
only  said,  with,  as  we  may  well  believe,  a  look  of  per- 
plexity upon  her  countenance  :  '^  Yea,  Lord,  I  believe 
that  thou  art  the  Christ,  the  Son  of  God,  which  should 
come  into  the  world."  "  I  do  not  comprehend  thy  mean- 
ing ;  but  I  am  ready  to  take  anything  on  thy  word  ;  for 
I  have  long  believed,  and  I  do  still  believe,  that  thou  art 
the  Christ,  the  Son  of  God,  that  should  come  into  the 
world." 

Then  she  bethought  herself  of  Mary,  who  was  so  skil- 
ful in  reading  the  fidl  significance  of  the  words  of  Jesus  ; 
and  at  the  same  moment,  apparently,  he  desired  that  she 
should  be  called  out  to  see  him.     So,  at  once  to  carry 


THE  RAISING  OF  LAZARUS  FROM  THE  DEAD.       379 

out  the  prompting  of  her  own  heart  and  obey  his  com- 
mand, she  went  into  the  house  and  said  to  her  sister : 
''  The  Master  is  come,  and  calleth  for  thee."  This  she 
did  as  quietly  as  possible,  in  order  to  secure  privacy  for 
the  interview ;  but  the  friends  in  the  house,  on  seeing 
Mary  rise  up  hastily  and  go  out,  followed  her  at  once, 
under  the  impression  that  she  was  going  '•'■  to  the  grave  to 
weep  there." 

When  Mary  came  to  Jesus  she  fell  at  his  feet,  and  in 
a  paroxysm  of  emotion,  she  said  to  him,  with  tears, 
'''•  Lord,  if  thou  hadst  been  here  my  brother  had  not 
died."  And  such  was  the  effect  produced  upon  him  by 
the  sight  of  her  sorrow,  that  "  He  groaned  in  spirit,  and 
troubled  himself."  But  these  last  words  are  very  hard 
to  interpret,  for  the  term  rendered  "  groaned"  has  in  its 
usual  significance  much  more  of  indignation  than  of 
grief.  Hence  it  is  translated  in  the  margin  of  the  Re- 
vised Version,  "  was  moved  with  indignation  in  his 
spirit ;  "  and  the  question  forces  itself  upon  us,  at  what 
was  he  thus  indignant  %  That  question  is  very  difficult 
to  answer.  Some  have  supposed  that  he  was  indignant 
at  the  perception  of  the  temporary  triumph  of  evil,  as 
death — or  as  personally  of  the  devil,  who  had  brought  sin 
into  the  world,  and  death  by  sin,  and  of  which  he 
was  here  reminded  by  circumstances  of  the  deepest 
pathos.  Others  have  said  that  his  displeasure  was  di- 
rected against  the  Jewish  mourners,  so  many  of  whom 
were  moved  with  enmity  towards  himself.  But  this 
latter  view  can  hardly  be  adopted,  inasmuch  as  the  an- 
tagonism of  the  Jews  had  not  yet  been  manifested  toward 
him,  as  it  afterwards  was.  It  is  safer,  therefore,  to  rest 
in  the  other  explanation  ;  but,  in  any  case,  the  words  of 
Westcott  are  pertinent,  when  he  says,  "  Whichever  view 
be  taken,  it  must  be  remembered  that  the  miracles  of 


380  ^^^^  MIRACLES  OF  OUR  SAVIOUR. 

the  Lord  were  not  wrought  by  the  simple  word  of  power, 
but  that  in  a  mysterious  way  the  element  of  sympathy 
entered  into  them.  He  took  away  the  sufferings  and 
diseases  of  men,  in  some  sense,  by  taking  them  on  him- 
self" *  After  this  wave  of  emotion  had  passed  over  him, 
he  asked  where  they  had  buried  Lazarus,  and  as  they 
conducted  him  to  the  grave,  he  ''  wept." 

This  was  rightly  interpreted  by  some  of  those  around 
him  as  an  evidence  of  the  depth  of  his  affection  for  his 
friend  ;  but  others  of  tliem,  with  perhaps  some  cynicism 
in  their  tone,  exclaimed,  '■'•  Could  not  this  man,  which 
opened  the  eyes  of  the  blind,  have  caused  that  even  this 
man  should  not  have  died  %  "  The  only  effect  of  this 
was  to  renew  for  a  moment  the  inner  conflict  from  which 
he  had  formei'ly  suffered;  and  when  that  subsided,  he 
found  that  the  grave  was  a  cave,  against  the  opening  into 
which  a  stone  had  been  rolled,  and  he  immediately  re- 
quested that  the  stone  should  be  taken  away.  There- 
upon Martha,  supposing  that  he  wished  to  look  once  more 
upon  the  face  of  his  friend,  suggested  that  by  this  time — 
the  fourth  day  after  interment, — corruption  would  have 
set  in,  and  that  therefore  the  remains  might  better  be 
undisturbed.  But  the  Master  answered  by  reminding 
her  of  the  message  which  he  had  sent  her  from  beyond 
the  Jordan,  and  so  rewaking  in  her  the  hope  of  some 
great  blessing  that  was  to  come, — ''  Said  I  not  unto  thee, 
that  if  thou  wouldest  believe,  thou  shouldest  see  the  glory 
of  God  ?  " 

The  bystanders  did  as  they  were  told,  and  he,  lift- 
ing up  his  eyes  to  heaven,  addressed  his  Father,  not 
to  make  a  request,  but  to  thank  him  that  his  request 
had  been  granted,  so  that,  thereby,  the  fellowship  of 
the   Son  with  the  Father,  by  whose  word  he  quickens 

*  "  Speaker's  Commentary,"  in  loco. 


"  THE  RAISING  OF  lAZARUS  FROM  THE  DEAD.      381 

whmu  he  will,  had  been  manifested  to  all  them  who  were 
about  him.  Beautifully  has  Westcott  said  here,  "  This 
thanksgiving  was  not  for  any  uncertain  or  unexpected 
gift.  It  was  rather  a  proclamation  of  fellowship  with 
God.  The  sympathy  in  work  and  thought  between  the 
Father  and  the  Son  is  always  perfect  and  uninterrupted, 
and  now  it  was  revealed  in  action.  Even  in  this  sorrow 
the  Son  knew  the  end  ;  but  that  which  he  knew,  others 
denied,  and  by  the  open  claim  to  the  co-operation  of  God, 
the  Lord  made  a  last  solemn  appeal  to  the  belief  of  his 
adversaries."  * 

After  this  the  Saviour  '^  cried  with  a  loud  voice,  Laza- 
rus, come  forth.  And  he  that  was  dead  came  forth, 
bound  hand  and  foot  with  grave  clothes,  and  his  face  was 
bound  about  with  a  napkin.  Jesus  saith  unto  them, 
Loose  him,  and  let  him  go." 

The  Evangelist,  under  the  guidance  of  a  divine  inspira- 
tion, makes  no  attempt  to  describe  the  scene  of  the  res- 
toration of  the  brother  to  his  sisters,  but  leaves  the  sim- 
ple narrative  to  stand  out  in  its  own  true  sublimity,  while 
he  goes  on  to  tell  of  the  effect  produced  upon  the  specta- 
tors. This,  as  on  all  similar  occasions,  differed  with  the 
differing  pre-possessions  of  each.  Some,  with  no  pre- 
determined hostility  to  the  Lord,  believed  on  him  be- 
cause of  what  they  had  seen  ;  but  others,  who  were  be- 
fore antagonistic  to  him,  were  made  only  more  bitter  in 
their  opposition,  and  went  and  told  the  official  Jews  what 
they  had  seen — with  the  result  that  at  a  formal  meeting 
of  the  Sanhedrym  it  was  determined  that  they  should  put 
him  to  death.  This  they  did,  you  observe,  not  because 
the  miracle  was  false,  but  because  they  knew  that  it  was 
true. 

When,  therefore,  Spinoza  said,  '•'■  that  if  it  were  pos- 

*  "  Speaker's  Commentary,"  in  loco. 


382  THE  MIRACLES  OF  OUR  SAVIOUR. 

sible  for  him  to  persuade  himself  of  the  resurrection  of 
Lazarus,  he  would  dash  his  whole  system  to  pieces,  and 
enbrace  the  faith  of  ordinary  Christiaus  without  reluct- 
ance," he  took  only  a  partial  view  of  the  case  For 
these  Jews  believed  in  the  fact  of  the  restoration  of  Laza- 
rus to  life,  and  said,  '■'•  This  man  doeth  many  miracles  ; " 
and  yet  from  "  that  day  forth  they  took  counsel  together 
for  to  put  him  to  death." 

Thus  a  miracle,  besides  being  a  sign  of  spiritual  truth 
to  men,  is  a  test  of  moral  character  in  men.  They  judge 
of  it  according  to  their  nature.  Its  effect  upon  them  de- 
pends upon  their  pre-accepted  opinions,  or  their  under- 
lying philosophy,  or  their  attitude  toward  him  who 
wrought  it.  We  need  not  wonder,  therefore,  at  modern 
adversaries  to  the  gospel.  They  reject  the  reality  of  the 
miracles,  because  they  reject  Christ  ;  but  bad  as  that  is, 
it  is  not  nearly  so  inconsistent  as  was  the  conduct  of 
these  Jews,  who  admitted  the  fact  of  this  miracle,  and 
then  set  themselves  to  plot  for  the  bringing  about  of  the 
death  of  him  who  wrought  it. 

Many  valuable  truths  are  suggested  by  this  deeply  in- 
teresting narrative.  But  as  I  have  already  dwelt  on 
the  more  important  of  these  elsewhere,  I  shall  content 
myself  on  this  occasion,  with  giving  prominence  to  one 
or  two,  equally  obvious  and  equally  natm-al,  which  were 
then  passed  by,  because  of  the  different  object  which  I 
had  in  view. 

As  a  spiritual  sign,  this  wondrous  work  reminds  us, 
that  men  are  dead  in  trespasses  and  sins  ;  that  their 
quickening  is  the  work  of  Christ,  and  is  the  result  of  his 
command,  "Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  1  will  give  thee  light ;"  and  that,  though  Chris- 
tians cannot  renew  other  men,  they  yet  may,  and  ought, 


THE  RAISING  OF  LAZARUS  FROM  THE  DEAD.      383 

to  do  many  things  for  the  unregenerate  in  preparation  for 
their  regeneration,  even  as  here  the  by-standers  rolled 
away  the  stone,  and  opened  the  way  for  Lazarus  to  come 
forth  at  the  Saviour's  call. 

But  while  that  is  the  spiritual  parable  taught  us  in 
this  great  miracle,  we  cannot  fail  to  see,  in  the  accesso- 
ries that  accompanied  its  performance,  a  clear  proof  of 
the  possession  by  our  Lord  of  the  human  and  divine 
natures  in  his  one  Person.  The  emotion  which  came 
over  him  on  his  way  to  the  grave,  and  his  tears  as  he 
stood  waiting  till  the  stone  was  rolled  away  from  its 
mouth,  are  clear  evidences  of  his  humanity.  While 
again  the  peculiar  character  of  his  thanksgiving,  and  his 
word  of  power  whereby  Lazarus  was  raised,  indicate  a 
special  relationship  between  him  and  the  Father,  such 
as  only  his  participation  in  the  divine  nature  can  satis- 
factorily account  for.  His  friendship  with  Lazarus  and 
the  sisters  was  a  human  fellowship  ;  but  his  address  to 
the  Father  w^as  a  divine  communion.  There  is  a  clear 
difference  between  the  two,  which  grew  out  of  his  pos- 
session of  the  two  natures. 

Then,  again,  how  can  we  conceive  of  a  mere  man, 
who  was  remarkable  throughout  his  life  for  perfect 
truthfulness,  using  such  language  as  this,  "  I  am  the 
Kesurrection  and  the  Life  ;  he  that  believeth  on  me, 
though  he  were  dead,  yet  shall  he  live ;  and  whosoever 
liveth  and  believeth  in  me  shall  never  die  "  ?  That  say- 
ing is  either  false,  arrogant,  and  misleading ;  or  it  is  the 
saying  of  One  who,  though  in  human  nature,  was  also 
God.  That  is  the  only  alternative.  But  we  cannot 
believe  that  Jesus  could  wantonly  assert  that  which  is 
not  true ;  for,  if  we  could,  that  would  be  to  give  up  the 
purity  of  his  moral  character  5  and  therefore  we  believe 
him  to  be  also  God. 


384  2^^^  MIRACLES  OF  OUR  SA  VIOUR. 

A8  we  have  often  said  before,  it  is  impossible  to  be- 
lieve that  Jesus  Christ  was  even  a  good  man,  unless  we 
believe  also  that  he  is  God.  We  must  either  believe 
more  or  less  about  him  thau  that  he  was  a  good  man. 
We  must  either  go  farther,  or  we  must  not  go  so  far,  and 
after  the  review  which  we  have  taken  of  this  chapter 
we  must  surely  be  convinced  that  it  is  easier  to  believe 
in  his  incarnation,  than  to  rest  in  the  idea  that  he  was  no 
more  than  a  man. 

Still  farther,  we  have  in  this  deeply  interesting  narra- 
tive a  manifestation  of  the  sympathy  of  our  divine  Re- 
deemer. How  tenderly  he  felt  for  the  sisters  in  the  hour 
of  their  trial !  and  what  tears  those  were,  which  he  shed, 
at  the  grave !  Truly  the  church  has  put  these  into  her 
bottle,  and  they  have  been  in  all  ages  a  reminder,  to 
those  who  are  in  sorrow,  of  the  Saviour's  fellow-feeling 
with  them  in  their  grief.  But  more  than  all,  this  history 
shows  us  that  his  sympathy  is  not  a  blind  and  merely 
impulsive  thing,  but  regulated  and  directed  by  a  wise 
purpose.  The  sincerity  of  his  love,  as  we  here  discover, 
was  perfectly  consistent  with  his  delay  to  come  with  help 
when  something  better  was  to  be  secured  thereby.  And, 
more  remarkable  still,  that  sympathy,  as  it  here  appears, 
was  in  harmony  with  his  causing  of  sorrow  to  seme,  for 
the  sake  of  benefiting  others  ;  for  he  said  to  his  disciples, 
''  I  am  glad,  for  your  sakes,  that  I  was  not  there." 

The  remembrance  of  these  things  may  keep  us  from 
misunderstanding  him,  or  from  charging  him  foolishly 
when  we  are  in  trouble  j  while  the  knowledge  that  he 
wept  with  the  sisters,  in  their  time  of  sorrow,  gives  us 
assurance  that  he  feels  with  us  in  ours. 

Finally  let  us  not  fail  to  mark  the  dificrence  between 
the  restoration  of  Lazarus  to  life  and  the  resurrection 
of  the  Lord  himself.     There  is  an  old  legend,  to  the  ef- 


THE  RAISING  OF  LAZARUS  FROM  THE  DEAD.      385 

feet  that  the  first  question  asked  by  Lazarus  after  his 
resuscitation,  was  whether  he  should  be  required,  to  die 
again,  and  that  on  being  answered  in  the  affirmative,,  he 
never  smiled  again.  That  is  only  a  legend.  But  we 
cannot  help  remarking  on  the  silence  which  he  main- 
tained regarding  the  experience  through  which  he  had 
been  brought. 

You  remember  Tennyson's  lines  % 

""  Where  wert  thou,  brother,  these  four  days*" 
There  lives  no  record  of  reply, 
Which,  telling  what  it  is  to  die, 
Had  surely  added  praise  to  praise. 

*'  From  every  house  the  neighbors  met ; 

The  streets  were  filled  with  joyful  sound  i 
A  solemn  glacuess  even  crowned 
The  purple  brow  of  Olivet. 

"'Behold  a  man  raised  up  by  Christ ! 
The  rest  remaineth  unrevealed  ; 
He  told  it  not,  or  something  sealed 
The  lips  of  that  evangelist." 

But  when  you  come  to  think  it  out  you  will  see  that 
there  was  no  revelation  of  the  future  made  by  the  res- 
toration of  Lazarus,  and  that  the  silence  of  his  lips  was 
in  perfect  keeping  with  that  fact.  He  was  brought  back 
to  the  old  life,  with  its  old  relationships  to  his  sisters,  his 
neighbors  and  his  friends,  and  he  had  to  die  again. 
When  Christ  rose  from  the  grave,  however,  he  did  not 
come  back,  but  went  forward.  His  resurrection  waa 
not  a  return,  but  a  going  on.  He  saw  his  followers,  in- 
deed, but  it  was  not  after  the  former  fashion.  There 
was  a  complete  difference  between  the  nature  of  his  in- 
tercourse  with  them  after  his  resuiTection,  and  that  of  his 
fellowship  with  them  before  his  death.  He  did  not  come 
back  to  his  former  life  ;  but  he  went  forward  to  a  new 


386  l^f^E  MIRACLES  OF  OUR  SAVIOUR. 

and  higher  human  life,  and  so  his  resurrection  was  also 
a  revelation  of  the  nature  of  the  life  beyond.  He 
brought  life  and  immortality  to  light  by  it,  and  he  did  so 
because  he  rose  not  to  die  again,  but  to  pasd  in  spiritual 
and  glorified  humanity  up  to  the  throne  of  glory.  This 
is  what  gives  its  distinctive  feature  to  his  resurrection, 
as  contrasted  with  all  mere  restorations  to  life — such  as 
those  effected  by  prophets  and  apostles,  and  even  by 
Christ  himself.  Let  us  intelligently  perceive  and  firmly 
grasp  that,  and  we  shall  begin  to  realize  something  of  what 
Paul  means  by  ''  the  power  of  his  resurrection,"  both  for 
support  through  life  and  for  comfort  in  death. 


XXVIII. 

SABBATH  DAY  MIRACLES. 
Zuke  xiii.  fO-!7-    I^itke  xiv.  f-6. 

I  HAVE  taken  these  tAvo  miracles  together,  oecause 
they  are  peculiar  to  Luke  ;  because  they  are  found  not 
far  apart  from  each  other  in  his  narrative  ;  and  because 
both  were  wrought  on  the  Sabbath  day,  thereby  provok- 
ing such  a  manifestation  of  feeling  on  the  part  of  the 
Pharisees,  as  to  call  forth  from  the  Saviour  a  vindica- 
tion of  himself  for  what  he  had  done. 

The  first  was  performed,  as  the  record  says,  "  in  one 
of  the  synagogues."  We  cannot  identify  either  the 
place  in  which,  or  the  time  at  which,  it  was  wrought. 
Many  of  the  best  commentators,  however,  believe  that 
this  whole  section  of  Luke's  gospel,  extending  from 
chap.  ix.  51  to  chap,  xviii.  14,  belongs  in  its  earlier 
portion  to  our  Lord's  final  journey  from  Galilee,  and  in 
its  latter  to  the  intervals  between  the  Feast  of  Taber- 
nacles and  that  of  the  Dedication  in  the  last  year  of  his 
ministry,  and  between  the  Feast  of  the  Dedication  and 
his  last  Passover — during  both  of  which  he  appears  to 
have  sojourned  in  Persea,  on  the  eastern  side  of  the  Jor- 
dan, and  within  the  jurisdiction  of  Herod  Antipas.  If 
this  view  be  correct^  then  the  synagogue  in  which  the 

387 


388  ^^^^  MIRACLES  OF  OUK  SAVIOUR. 

former  of  these  miracles  was  performed  was  in  some  one 
of  the  small  towns  in  that  region. 

Let  it  be  noted,  as  we  pass,  that  the  Lord  was  in  the 
synagogue  on  the  Sabbath.  It  was  his  custom  to  be 
there.  He  went  thither  to  worship,  as  well  as  to  teach  ; 
for  his  own  benefit,  as  well  as  for  an  example  to  others ; 
and  so,  even  though  he  was  on  a  journey,  and  merely 
staying  over  in  the  place  for  the  day,  he  went  to  the 
house  of  prayer.  There  also  was  a  poor  invalid  woman, 
whose  case  is  minutely  diagnosed  by  the  Evangelist, 
whose  profession  as  a  physician  made  him  all  the  more 
able  to  describe  it,  and  all  the  more  interested  in  its  de- 
tails. 

She  was  bent  nearly  double  by  a  strange  malady, 
which  seems  to  have  been  partly  spiritual  and  partly 
physical.  She  had  "  a  spirit  of  infirmity," — a  phrase 
which  seems  to  imply  that  the  disease  was  first  in  the 
spirit ;  and  that  the  physical  curvature  was  the  conse- 
quence of  the  mental  obliquity.  Some,  indeed,  have  sup- 
posed that  it  was  a  case  of  diabolical  possession,  because 
the  Saviour  speaks  of  her  as  one  ''  whom  Satan  had 
bound  for  eighteen  years"  But  when  we  remember  that 
Paul  speaks  of  his  "  thorn  in  the  flesh,"  as  a  *^  messenger 
of  Satan  to  buffet  him,"  and  that  in  the  book  of  Job  Satan 
is  set  before  us  as  the  proximate  cause  of  the  patri- 
arch's malady,  the  inference  that  this  woman  had  an  evil 
demon  seems  scarcely  to  be  warranted  by  the  premises 
from  which  it  is  drawn.  Perhaps,  through  some  form  of 
insanity,  she  began  to  assume  the  unnatural  position  in 
which  here  we  find  her,  and  continued  it  so  long  that  she 
became  ultimately  unable  to  straighten  herself,  even  if 
she  had  been  willing  to  make  the  attempt,  just  as  there 
are  in  India  to-day  many  devotees  who  have  held  their 
arms  so  long  in  one  position  that  they  are  unable  now  ta 


SABBA  TH  DA  Y  MIR  A  CLES.  389 

move  them.     But,  however  the   rigidity  -was  produced, 
there  she  was,  "in  no  wise  able  to  lift  up  herself." 

A  pitiable  object  she  must  have  been  to  any  one  5  how 
much  more  to  the  compassionate  Christ !  We  cannot 
wonder,  therefore,  that,  altogether  unsolicited  by  her,  he 
sought  uf  his  own  gracious  kindness  to  cui'e  her  of  her 
weakness.  With  that  purpose,  he  called  her,  and  said  to 
her,  "  Woman,  thou  art  loosed  from  thine  infirmity,' 
and  laying  his  hands  upon  her,  she  was  thereby  encour- 
aged to  lift  herself  up,  and  immediately  became  straight, 
and  glorified  God. 

But  that  which  struck  out  of  her  a  doxology,  only  pro- 
voked others  to  anger,  for  the  ruler  of  the  synagogue,  to 
whom  the  letter  of  the  law  was  far  more  important  than 
the  spirit  of  it,  immediately  accused  her  benefactor  of 
Sabbath  breaking.  He  was  mean  enough  to  be  indig- 
nant at  what  was  done  for  the  woman,  but  he  was  not 
man  enough  directly  to  accuse  the  Saviour  for  the  doing 
of  it.  He  spoke  to  the  people,  but  at  him.  He  scolded 
him  through  them.  He  blamed  them  for  coming  to  be 
healed  on  the  Sabbath,  when  he  really  meant  to  condemn 
him  for  healing  the  aflSicted  woman  on  that  day.  "  There 
are  six  days,"  said  he,  "  in  which  men  ought  to  work  ; 
in  them,  therefore,  come  and  be  healed,  and  not  on  the 
Sabbath."  But  the  Lord  replied  in  language  addressed 
to  the  whole  party  to  which  the  ruler  belonged,  "  Ye 
hypocrites,  doth  not  each  one  of  you  on  the  Sabbath 
loose  his  ox  or  his  ass  from  the  stall  and  lead  him  away 
to  watering?  And  ought  not  this  woman,  being  a 
daughter  of  Abraham,  whom  Satan  hath  bound,  lo,  these 
eighteen  years,  to  have  been  loosed  from  this  bond  on  the 
Sabbath  day  %  "  As  we  have  seen  in  a  former  discourse, 
the  Pharisees  had  overlaid  the  Mosaic  legislation  concern- 
ing the  Sabbath  Vv'ith  a  great  mass  of  Rabbinical  restric- 


390  THE  MIRACLES  OF  OUR  SAVIOUR. 

tions,  which  had  turned  that  institution,  which  was  meant 
to  be  a  blessing,  into  a  species  of  slaveryj  and  it  was 
against  these,  and  not  against  the  Sabbath,  when  viewed 
in  the  light  of  its  original  intention,  that  the  Saviour  so 
repeatedly  protested.  The  case  is  presented  with  singu- 
lar clearness  by  Dr.  Kitto  in  the  following  paragraphs  :• 
"  The  Sabbath  was  a  divine  institution,  and  as  such  it 
could  not  be  abrogated,  nor  its  prescribed  observance 
altered  or  modified,  by  any  authority  less  than  divine. 
When  our  Lord,  therefore,  claimed  absolute  power  over 
the  Sabbath  day;  when  he  declared  that  the  Son  of  Man 
was  "  Lord  even  of  the  Sabbath  day,"  he  claimed  no  less 
than  divine  authority,  and  was  understood  to  do  so.  He 
might  have  abrogated  it  wholly,  if  he  had  seen  fit,  but  his 
object  seems  to  have  been  no  more  than  to  bring  it  back 
to  its  primary  purpose,  as  a  day  of  free  and  blessed  rest, 
relieving  it  from  the  special  observances  and  restrictions 
which  the  law  of  Moses  had  imposed,  and  which,  being  no 
longer  needed  in  the  service  of  the  more  spiritual  nature 
which  Christ  introduced,  were  to  be  counted  among  things 
that  were  old  and  had  passed  away. 

*'  Yet  it  is  to  be  observed,  that  while  Christ  claimed 
this  absolute  power,  his  actual  operations,  so  far  as 
brought  under  our  notice,  did  not  affect  any  one  of  the 
Mosaic  ordinances,  as  plainly  and  literally  understood. 
We  see  Jesus  again  and  again  accused  of  Sabbath  viola- 
tion for  performing  certain  acts  on  the  seventh  day. 
But  if  we  turn  to  the  code  of  Moses  in  search  of  the  laws 
alleged  to  be  violated,  we  cannot  find  them — they  are 
not  there.  The  fact  is,  that  in  this,  as  in  other  matters, 
the  letter  of  the  law  had,  in  our  Lord's  time,  been  over- 
laid by  a  mass  of  traditionary  explanations,  extensions, 
and  applications,  every  one  of  which  Avas  regarded  as  of 
equal  authority  with  the  letter  of  the  law  itself,  and  every 


SABBA  TH  DA  V  MIR  A  CLES.  391 

transgression  of  which  was  equally  an  act  of  Sabbath- 
violation,  and  equally  liable  to  be  visited  with  the  penal- 
ties of  that  offence.  These  traditions  only  did  our  Lord's 
Sabbath  acts  infringe.  But  of  these  traditions  he  always 
expressed  his  utter  disregard,  and  often  his  reprobation. 
And  his  argument,  in  answer  to  the  charges  brought 
against  him  in  this  respect,  was,  either  that  the  particular 
act  w^as  not  a  violation  of  the  law  of  Moses,  but  was  in 
perfect  accordance  with  its  spirit, — or  that  the  power 
which  the  Father  had  given  to  him  was  not  subject  to 
the  limitations  of  that  law."  * 

The  case  before  us  is  an  illustration  of  the  former 
class  of  arguments,  and  it  is  presented  in  the  form 
usually  denominated  ad  hominem.  The  Rabbinical  law 
for  physicians  was  that  they  might  on  the  Sabbath 
attend  to  cases  of  emergency  in  which  life  or  death 
was  immediately  involved ;  but  not  to  those  of  chronic 
diseases,  like  that  under  which  this  poor  woman 
was  suffering ;  and  the  intention  of  the  ruler  very  plainly 
was  to  bring  the  action  of  the  Saviour  here  under  the  con- 
demnation of  that  law.  But  the  vindication  made  by 
the  Saviour  is  complete  and  in  fact  unanswerable. 

The  principle  that  underlies  it  is  the  same  as  that  which 
we  shall  find  in  the  answer  made  by  him  to  the  lawyers  and 
Pharisees  on  occasion  of  his  working  the  second  miracle, 
which  is  to-night  to  be  under  our  attention,  with  this  dif- 
ference, that  while  the  pulling  of  an  ox  or  a  child  out  of 
a  well  is  the  meeting  of  an  accidental  emergency,  the 
watering  of  an  ox  or  an  ass  is  a  daily  necessity,  and  so  is 
a  thing  that  must  be  done  on  one  day  as  well  as 
another.  The  fair  deduction,  therefore,  is  that  the  giv- 
ing attention  by  a  physician,  whether  to  chronic  cases, 
or  to  cases  of  emergency  is  as  justifiable  on  the  Sabbath 

*  Kitto'a  "  Daily  Bible  Illustrations,"  vol.  vii.  pp.  315,  316. 


392  THE  MIRACLES  OF  OUR  SAVIOUR 

as  on  any  other  day  of  the  week.  And  we  are  indebted 
to  Plumtre  for  reminding  us  that  such  a  principle  must 
have  been  specially  interesting  to  the  author  of  this  gos- 
peL  "  We  can  scarcely  fail,"  he  remarks,  "  to  think  of 
the  '  beloved  physician '  as  practicing  his  art  for  the 
good  of  men,  his  brothers,  on  the  Sabbath  as  on  other 
days.  In  doing  so  he  would  doubtless  be  met  on  the 
part  of  Jews  and  Judaizers  with  words  like  those  of  the 
ruler  of  the  synagogue  :  ^  There  are  six  days  on  which 
men  ought  to  work  ;  do  thy  work  of  healing  on  them.' 
For  such  a  one  it  would  be  a  comfort  unspeakable  to  be 
able  to  point  to  our  Lord's  words  and  acts  as  sanctioning 
his  own  practice."* 

But  let  us  look  at  the  answer  a  little  more  in  detail. 
The  Pharisees  themselves  did  not  hesitate  on  the  Sabbath 
to  unloose  their  oxen  and  asses  from  the  stalls  and  lead 
them  away  to  watering ;  what  inconsistency,  therefore, 
was  it  in  them  to  blame  him  for  unloosing  this  woman 
from  eighteen  years  of  bondage  on  that  day  %  How 
much  was  a  woman — a  daughter  of  Abraham,  too,  not 
only  in  the  mere  fleshly  sense  of  being  a  Jewess,  but  also 
in  the  higher  and  nobler  sense  of  being  a  possessor  of 
his  faith — better  than  an  ox  or  an  ass  %  Surely  there 
was  warrant  here  for  his  calling  them  ^^  hypocrites  " — 
who  preferred  sacrifice  to  mercy,  and  condemned  others 
for  doing  that  which  without  scruple  they  allowed  in 
themselves.  They  had  no  hesitation,  when  their  personal 
property  was  at  stake,  to  do  what  they  blamed  him  for 
doing,  out  of  love  to  a  sufferer  who  had  been  bowed  down 
with  weakness  for  eighteen  years.  Plainly,  therefore, 
the  comfort  or  value  of  an  ox  was  more  to  them  than  the 
well-being  of  an  afflicted  woman.     And   in  this  respect, 

*  "  New  Testament  Commentary  for  English  Eeaders,"  edited  by 
Bishop  Ellicott,  vol.  i.  p.  307. 


SABBA  TH  DA  Y  MIR  A  CLES.  393 

alas  !  how  many  are  like  them  even  in  modern  days  ? 
We  do  not  wonder  that  the  ruler  of  the  synagogue  and 
his  friends  were  put  to  shame  and  silence  by  this  expos- 
ure of  their  hypocrisy.  One  thinks  a  little  better  oi 
them,  indeed,  for  having  the  grace  to  be  ashamed  ;  but 
they  were  evidently  in  a  small  minority,  and  that  may 
have  had  something  to  do  with  their  confusion,  for  ^^  all 
the  multitude  rejoiced  for  all  the  glorious  things  that 
were  done  by  him„'' 

The  second  of  the  miracles  to  which  this  discourse  is 
devoted  was  in  many  respects  similar  to  that  which  we 
have  just  considered,  and  therefore  it  need  not  detain 
us  long.  \i  was  wrought  in  the  house  of  one  of  the  rul- 
ers of  the  Pharisees  to  which  on  a  Sabbath  day  Jesus 
went  by  invitation  to  eat  bread.  There  was  evidently  a 
party  or  banquet  on  the  occasion,  as  we  may  infer  from 
the  verses  which  immediately  follow  the  account  of  the 
miracle.  Now  it  may  be  rather  surprising  to  some  that 
there  should  have  been  such  a  festive  gathering  on  the 
Sabbath  in  the  house  of  a  Pharisee,  and  that  Jesus 
should  have  been  there.  But  in  regard  to  the  former 
of  these,  we  must  remember,  that  although  the  Sabbath 
was  hedged  round  by  numberless  restrictions  in  the 
matter  of  labor,  it  was  regarded  and  kept  even  by  the 
Pharisees  as  a  festival.  It  was  not  by  any  means  the 
gloomy  day  which  is  so  often  sneered  at  as  the  Jewish 
Sabbath.  It  was  a  day  for  social  entertainments.  There 
was  indeed  no  work  done  in  the  preparation  of  food. 
That  was  all  attended  to  before  the  Sabbath  began  ; 
but  short  of  that,  festal  rejoicing  was  one  of  the  features 
of  the  day.  And  Jesus,  so  far  as  appears  from  the  gospel 
narratives,  did  not  hesitate,  when  invited,  to  take  part 
in  such  feasts,  though  it  has  to  be  remembered;  that  on 


394  THE  MIRACLES  OF  OUR  SAVIOUR. 

every  such  occasion  lie  sought  to  turn  the  conversation 
into  a  profitable  channel,  and  used  it  as  an  opportunity 
for  communicating  instruction  on  the  things  of  the  king- 
dom. 

We  do  not  know  what  the  motive  of  this  ruler  was  in 
asking  Jesus  to  be  one  of  his  guests.  But,  by  those 
who  were  in  his  confidence,  it  was  viewed  as  a  favorable 
time  for  watching  Jesus,  if  haply  they  might  find  in  his 
conduct  or  in  his  words  sonic  ground  for  bringing  an 
accusation  against  him.  With  that  Dbject  in  view,  it 
would  almost  seem  that  they  had  introduced  into  the  hall 
of  the  feast,  among  the  spectators  who  were  at  liberty  to 
be  present  on  such  occasions,  "  a  certain  man  which  had 
the  dropsy — "calculating  on  the  probability  that  the  Lord 
would  heal  him,  and  would  thereby  give  them  some  pre- 
text for  bringing  a  formal  charge  against  him.  This  is 
not  said  indeed  in  so  many  words  in  the  record.  But 
the  fact  that  the  healed  man  was  let  go  by  Jesus  immedi- 
ately after  he  was  cured,  and  before  the  Lord  began  to 
speak  to  the  guests,  while  it  proves  that  the  sick  one  was 
not  conscious  of  the  use  which  had  been  made  of  him, 
does  at  the  same  time  suggest  that  the  other  guests  had 
brought  him  in  to  '■''  watch"  whether  or  not  the  Lord 
would  heal  him.  Whether  we  adopt  that  view  or  not  is, 
perhaps,  not  very  material.  This,  at  least,  is  plain,  that 
the  presence  of  this  diseased  man  there  raised  somehow 
in  the  minds  of  the  guests  the  question  whether  Christ 
would  cure  him,  and  they  waited  with  some  eagerness  to 
see  the  result.  But  the  Saviour  took  in  the  situation  in 
a  moment,  and  checkmated  them  by  asking,  ^'  Is  it  law- 
.ful  to  heal  on  the  Sabbath  or  not  %  " 

As  he  had  probably  foreseen,  however,  they  would  not 
commit  themselves  by  any  reply,  and  therefore  he  forth- 
with proceeded  to  cure  the  sufferer.     Then  when  he  had 


SABBA  TH  DA  V  MIEA  CLES.  395 

'■'■  taken  him  and  healed  him  and  let  him  go,"  he  made  this 
reply  to  their  unspoken  criticism  :  "Which  of  you  shall 
have  an  ass,"  (or  as  some  very  valuable  manuscripts  read, 
a  son)  "  or  an  ox  fallen  into  a  pit,  (or  a  well),  and  will 
not  straightway  draw  him  up  on  a  Sabbath  day  %  "  It  was 
the  familiar  argument,  "  How  much  is  a  man  better  than 
an  ox  %  "  or,  if  we  adopt  the  rendering  son,  it  was  this  : — If 
you  would  lift  your  own  son  out  of  a  well ;  why  may  not 
I  make  whole  this  man,  who,  in  a  very  real  sense,  is  a 
son  of  God,  and  therefore  a  son  of  mine  %  But,  as  in  the 
former  instance,  they  could  or  would  give  no  reply. 
And  so,  the  conversation  turned  into  another  channel, 
the  diversion  being  caused  by  the  petty  jealousies  which 
he  saw  in  the  contentions  between  the  guests  for  places 
of  priority  at  the  table.  But  into  that  discourse  we  do 
not  enter  now.  We  linger  only  a  few  minutes  to  pick 
up  one  or  two  lessons  from  the  whole  subject. 

And  first  of  all  we  are  reminded  incidentally  here  of 
the  value  of  attendance  on  ordinances.  I  found  that  not 
on  the  presence  of  the  Saviour  in  the  synagogue  on  the 
Sabbath  day,  although  his  example  in  such  a  matter 
should  never  be  either  lost  sight  of  or  forgotten  by  us. 
But  my  reference  is  to  the  poor  aflElicted  woman.  Many, 
suffering  as  she  was,  would  have  accounted  tliat  a  sufii- 
cient  reason  for  remaining  at  home.  But  she  was  "  a 
daughter  of  Abraham,"  spiritually  as  a  believer  as  well  as 
according  to  the  flesh.  She  relished  the  services  of  the 
synagogue,  and  attended  them  because  she  valued  them. 
Therefore  she  was  there  when  Christ  came,  and  then  she 
received  a  special  blessing.  So  far  as  the  record  goes, 
it  does  not  appear  that  she  came  to  that  place  of  worship 
because  she  expected  the  Saviour  to  be  there.  Had  that 
been  tlie  ca,%e,  she  would  have  made  formal  application 


39G  THE  MIRACLES  OF  OUR  SAVIOUR. 

to  him  for  a  cure.     But  she  was  there  according  to  her 
custom,  for  the  worship  of  God. 

Now  how  different  all  this  was  from  many  modern 
church-goers,  need  hardly  be  pointed  out  to  you.  The 
least  ache  or  pain  is  sufficient  to  keep  them  from  the 
sanctuary.  The  rain  which  woiUd  not  prevent  them  from 
going  to  business,  or  to  market,  or  to  a  place  of  amuse- 
ment, is  enough  to  determine  them  to  stay  away  from 
church.  While  again  there  are  many  who  will  go  only 
when  some  distinguished  preacher  is  to  discourse  ;  and  not 
a  few  who  excuse  themselves  for  their  remaining  in  their 
homes,  by  saying  that  they  may  study  the  Scriptures  and 
other  good  books  there  and  get  in  that  way  as  much 
good  as  in  the  sanctuary.  But  there  are  special  bless- 
ings promised  to  those  who  ''  forsake  not  the  assem- 
bling of  themselves  together,"  and  the  Lord  has  de- 
clared that  '*  where  two  or  three  are  gathered  together 
in  his  name,  there  he  is  in  the  midst  of  them."  How 
much  this  woman  would  have  missed  if  she  had  not  been 
in  the  synagogue  that  day  %  And  though  it  was  not  the 
Sabbath  in  his  case,  if  Thomas  had  been  with  the  breth- 
ren that  evening  when  the  risen  Christ  appeared  to  them, 
he  would  have  been  spared  a  week  of  isolation  and  dis- 
tress. How  know  you,  therefore,  that  the  Lord  may  not 
visit  the  congregation  with  peculiar  blessing  on  the  very 
day  that  you  are  absent  through  indifference,  and  so  you 
may  be  passed  by  while  others  are  benefited  ?  Have 
regard  in  your  thought  of  the  sanctuary  to  your  meeting 
there  with  Christ,  and  that  will  raise  it  above  all  earthly 
appointments.  Come  not  to  hear  a  man,  but  to  meet 
your  Lord,  and  he  will  bless  you  by  removing  the 
weight  of  care  by  which  the  week  has  bowed  you  down. 
He  will  set  you  free  to  begin  anew.  As  one  has  well 
said,  "  No  wise   defender  of  public  worship  ever  rested 


SABBA  TH  DA  V  MIR  A  CLES.  397 

his  case  on  the  ability  of  the  preacher.  Many  pieachera 
are  men  of  limited  intelligence,  and  feeble  emotions, 
much  inferior  in  these  respects  to  some  among  their 
hearers.  The  interval,  however,  (between  them  and  him) 
to  say  the  least,  is  not  what  existed  between  the  teachera 
of  the  synagogue,  and  Jesus.  Men  may  read  at  home 
sermons  far  more  profound  and  eloquent  than  they  can 
hear  in  church.  Still  their  true  place  is  in  the  sanctuary, 
for  this  is  still  a  custom  of  Christ's,  to  be  where  his  peo- 
ple are  gathered."  *  The  prevalent  indifference  to  the 
sanctuary  is  an  evidence  of  the  low  state  of  spiritual  life 
among  us,  and  indulgence  in  it  will  make  that  condition 
lower.  Therefore  we  ought  to  be  on  our  guard,  against 
it. 

But  let  us  note  here,  in  the  second  place,  that  deter- 
mined antagonism  to  the  truth  is  only  irritated  and 
stiffened  by  the  presentation  of  additional  evidence.  The 
deaf  man  was  very  shrewd,  who  in  answer  to  an  inquiry 
why  he  took  so  much  pleasure  in  being  present  at  a  dis- 
cussion, seeing  he  could  not  hear  a  word  that  was  said, 
remarked,  that  he  always  knew  who  had  the  worst  of  the 
argument,  by  noting  which  was  the  first  to  lose  his  tem- 
per !  When  no  answer  to  a  statement,  or  to  a  fact,  can 
be  made,  the  opponent  waxes  indignant.  This  is  the 
root  of  all  intolerance,  and  it  shows,  also,  how  little  is  to 
be  expected  from  controversy.  The  Pharisees  could  not 
deny  the  reality  of  the  Saviour's  miracles,  but  they  could 
put  him  to  death,  and  they  woidd  not  have  hesitated  to 
kill  Lazarus,  also,  if  only  thereby  they  could  have  de- 
stroyed all  proof  of  his  having  been  restored  to  life. 
There  must  be  an  appropriate  moral  condition,  before 
evidence  can  have  its  true  and  proper  effect.  If  a  man 
does  not   want  to    be    convinced,  you  cannot    convince 

*  "  The  Incarnate  Saviour,"  Kev.  W.  R.  Nicol,  p.  172. 


398  ^-^^  MIRACLES  OF  OUR  SAVIOUR. 

him.  This  touches  a  vital  principle,  and  shows  how  true 
it  is  that  man  is  responsible  for  his  belief.  If  the  matter, 
indeed,  were  a  mathematical  demonstration,  one  might  say- 
that  belief  is  altogether  irrespective  of  volition.  But  it 
is  not  so  in  the  moral  and  spiritual  domain.  There  one 
believes  according  to  his  preferences ;  and  the  stronger 
proof  you  adduce,  to  the  man  who  is  deliberately  antag- 
onistic, the  stronger  does  his  opposition  become.  This 
has  been  so  in  all  ages.  It  is  so  to-day,  and  therefore 
we  may  not  wonder  when  we  find  men  intelligent  in 
other  spheres,  inflexibly  opposed  to  Christ  and  Chris- 
tianity^  They  would  have  been  no  better  than  they  are 
even,  if  they,  like  the  Pharisees  and  lawyers  here,  had 
seen  Christ  working  a  miracle  before  their  eyes. 

Still  again,  let  us  remember  that  the  Christian  in  so- 
ciety is  always  being  watched.  Men  are  taking  knowl- 
edge of  him  all  the  time.  They  take  note  how  he  con- 
ducts his  business  ;  they  scrutinize  his  behavior  at  the 
feast,  or  in  the  social  circle  ;  they  notice  how  he  behaves 
himself  at  the  summer  hotel,  or  on  board  ship,  or  wherever 
he  may  be.  Would  that  he  could  always  stand  that 
ordeal  as  the  Lord  himself  did  in  the  house  of  this 
Pharisee  ! 

My  brethren,  when  so  many  are  on  the  watch  for  our 
stumbling,  how  much  need  is  there  for  us  to  take  heed  to 
ourselves  %  Let  us  seek,  by  prayerful  realization  of  the 
presence  of  the  Lord  with  us,  to  be  Christians  wherever 
we  are  ;  and  then  not  only  shall  we  save  ourselves,  but 
we  may  also  be  the  means  of  salvation  to  others.  In 
our  speech  let  us  be  reverent  and  discreet;  in  our  busi- 
ness let  us  be  unswerving  in  our  integrity  ;  in  our  con- 
duct let  us  be  unselfish,  and  thoughtfidly  considerate  for 
others'  welfare  ;  in  our  general  deportment  let  us  be 
humble,  earnest,  holy,  and  devout ;  and  then  men  shall 


SABBA  TH  DA  V  MIR  A  CLES.  399 

take  knowledge  of  us  that  we  have  been  with  Jesus,  and 
even  our  enemies  "  shall  not  find  any  occasion  against 
us,  except  they  find  it  against  us  concerning  the  law  of 
our  God." 

Finally,  do  not  go  without  remarking  anew  the  con- 
stant compassion  of  Christ  for  human  suffering.  But  the 
suffering  in  these  cases  is  the  analogue  for  moral  evil, 
and  all  these  miracles  of  healing  are  just  so  many  illus- 
trations of  his  cure  of  sin.  So  Christ  compassionates  the 
sinner,  just  as  here  he  compassionated  the  sufferers. 
Whosoever  among  you  is  bowed  down  beneath  a  load  of 
guilt,  from  the  burden  of  which  he  is  unable  to  lift  him- 
self up,  let  him  know  that  the  Lord  Jesus  is  ready  to 
relieve  him.  He  will  lift  up  the  stooping  one.  He  will 
say  to  him,  ''  Thy  sins  are  forgiven  thee."  He  will  give 
him  strength  to  resist  evil,  and  to  walk  in  holy  obedi- 
ence to  God.  He  will  loose  him  from  the  bonds  in 
which  Satan  has  held  him  fast  so  long,  and  introduce 
him  into  '■^  the  glorious  liberty  of  the  children  of  God." 
O  sinner,  let  him  do  it  now  !  Answer  promptly  to  his 
call,  and  he  will  send  thee  home  to-night  "  glorifying 
God." 


XXIX. 

THE  OPENING  OF    THE  EYES  OF  BAKTIM^US. 
Matt.xii.i>0-3A.    Mark x. 4-6 -62.    Luke  xviii. 35-5^. 

The  city  of  Jericho  was  situated  in  the  territory  of 
the  tribe  of  Benjamin,  about  twenty  miles  northeast  of 
Jerusalem,  and  some  three  or  four  west  of  the  Jordan. 
It  was  the  first  place  in  the  promised  land  to  which 
Joshua  and  the  tribes  came  after  they  had  crossed  the 
river,  and  the  singular  manner  of  its  siege  and  capture 
is  minutely  described  in  the  chronicles  of  that  great  cap- 
tain. At  that  time  he  razed  it  to  its  foundation,  and 
pronounced  a  curse  against  the  man  who  should  dare  to 
rebuild  it.  For  a  time,  therefore,  it  remained  in  ruins, 
but  ultimately  a  town  grew  up  near  the  ancient  site  ; 
and  that,  in  the  days  of  Ahab,  was  fortified  by  Hiel  the 
Bethelite,  who,  according  to  Joshua's  malediction,  laid 
the  foundation  of  its  walls  in  his  first-born,  and  set  up 
the  gates  thereof  in  his  yoimgest  son.*  It  was  some- 
times called  the  City  of  Palm  trees,  and  sometimes,  also, 
the  City  of  Balsams,  and  it  was  the  scene  of  some  of  the 
miracles  of  Elisha.  It  now  consists  of  "  a  group  of 
squalid  hovels,  inhabited  by  about  sixty  families,  who 
are  regarded  by  the  Arabs  as  a  debased  race,"  and  are 

*  Josh.  vi.  26.     I  Kings  xvi.  34. 
40o 


THE  OPENING  OF  THE  EYES  OF  BARTIMMUS.     401 

described  by  the  author  of  the  article  Jericho,  in  Smith's 
"  Dictionary  of  the  Bible,"  as  "  probably  nothing  more 
or  less  than  veritable  gypsies." 

From  its  position  it  lay  directly  in  the  route  of  those 
who,  coming  south  on  the  eastern  side  of  the  Jordan, 
crossed  the  river,  and  journeyed  thence  toward  Jerusa- 
lem. This  was  the  course  followed  by  the  Saviour  on 
his  last  journey  to  the  Jewish  capital,  and  it  was  some- 
where in  the  neighborhood  of  the  city  during  that  visit 
to  it,  made  illustrious  by  the  conversion  of  Zacchseus, 
that  he  performed  the  miracle  which  is  now  to  be  con- 
sidered. I  say  somewhere  in  its  neighborhood ;  be- 
cause there  is  here  a  rather  perplexing  diversity  be- 
tween the  narratives  of  the  three  evangelists,  so  that  we 
cannot  precisely  identify  the  spot,  or,  indeed,  arrange 
the  details.  Matthew  says  that  two  blind  men  received 
their  sight,  and  his  language  rather  indicates  that  the 
Lord  opened  their  eyes  Avhen  he  was  departing  from  the 
city.  Mark  agrees  with  Matthew  in  putting  the  time  of 
the  miracle  as  the  Saviour  was  going  out  of  Jericho,  but 
speaks  only  of  one  blind  man,  giving  his  name,  as  that 
of  one  probably  well-known  in  the  district,  Bartimseus, 
the  son  of  Timseus.  Luke  agrees  with  Mark  in  specify- 
ing only  one  blind  man,  but  is  at  variance  both  with 
Matthew  and  with  Mark  in  putting  the  time  of  the  mira- 
cle apparently  before  the  Lord's  entrance  into  the  city, 
for  immediately  after  his  account  of  it  he  says,  '^  And 
Jesus  entered  and  passed  through  Jericho." 

Now,  as  is  usual  in  all  such  cases,  many  hypotheses 
have  been  devised  by  the  Harmonists,  with  the  view  of 
showing  that  there  is  no  contradiction  involved  in  the 
several  accounts.  But  I  cannot  say  that  I  am  satisfied 
with  any  one  of  them.  If  we  were  in  possession  of  all 
the  facts  as  they  really  occurred;  it  is  quite  likely  that 


402  THE  MIRACLES  OF  OUR  SAVIOUR. 

we  should  see  at  once  how  all  the  three  accounts  are 
consistent  with  truth,  and  with  each  other ;  but  as  it  is, 
I  prefer  to  make  no  attempt  at  removing  the  difficulties ; 
because  all  such  efforts  involve  an  unnatural  straining-  of 
the  accounts  given  by  the  writers  ;  and  because  the  very 
existence  of  such  diversities  is  a  proof  of  the  indepen- 
dence of  the  Evangelists  and  is  absolutely  incompatible 
with  the  theory  that  there  was  any  collusion  between 
them  to  palm  off  a  forgery  upon  their  readers.  Taking 
then  the  account  given  by  Mark  as  being  probably  the 
earliest  of  the  three,  and  availing  ourselves  of  the  occa- 
sional side-lights  given  by  the  other  two,  let  us  proceed 
with  our  exposition. 

When  Jesus  entered  and  passed  through  Jericho,  we 
learn  from  Luke  that  he  was  attended  by  such  a  multi- 
tude, that  Zacchaeus,  wishing  to  see  him,  had  to  climb  a 
tree  in  order  to  gratify  his  curiosity.  We  cannot  won- 
der, therefore,  that  after  his  sojourn  in  the  house  of  the 
publican,  he  was  accompanied  by  a  similar  crowd  on  his 
departure  from  the  city.  It  may  be,  also,  that  many 
who  were  going  up  to  Jerusalem  for  the  feast  embraced 
the  opportunity  of  doing  so  in  company  with  the  Great 
Prophet,  in  order  that  they  might  listen  to  his  teachings, 
and  look  upon  his  works. 

Shortly  after  he  had  passed  through  the  gates,  he  came 
upon  two  blind  men,  one  of  whom  is  particularly  men- 
tioned by  name,  probably  because  he  was  well  known  to 
all  the  dwellers  in  that  neighborhood.  They  were  sit- 
ting by  the  wayside  begging;  not,  we  may  suppose,  be- 
cause they  were  unwilling  to  labor  for  their  own  support, 
but  because  their  blindness  incapacitated  them  for  so  doing. 
We  know  not  whether,  like  him  who  sat  at  the  Temple, 
they  were  blind  from  their  birth,  or  whether  their  sad 
privation  was  owing  to  the  same  causes  which   make 


THE  OPENING  OF  THE  EYES  OF  BARTIMyEUS.      403 

ophthalmia  so  common  and  so  severe  in  Palestine,  even  in 
the  present  day.  "We  know  only  that  they  were  blind  ; 
and  so  compelled  to  cry  out  of  the  depth  of  their  dark- 
ness and  poverty  for  alms  from  the  passers  by. 

They  heard  the  approach  of  the  multitude,  and  with 
ears  trained  to  acuteness,  by  the  fact  that  they  had  to 
depend  so  much  upon  them,  they  perceived  that  there 
was  something  very  unusual  about  the  crowd.  So  Bar- 
timseus, — speaking  for  both,  and  coming  into  such  prom- 
inence thereby  that  the  conversation  throughout  was 
with  him,  and  the  other  drops  virtually  out  of  the  narra- 
tive,— asked  the  early  stragglers,  who,  on  such  occasions, 
are  commonly  a  few  paces  ahead  of  the  main  body  of 
the  multitude,  what  was  the  meaning  of  it  all.  They 
told  him  that  Jesus  of  Nazareth  was  passing  by;  and 
their  answer  stirred  him  into  unwonted  energy  and  ear- 
nestness. 

I  can  imagine  him  thus  soliloquizing  in  himself;  ^^  Je- 
sus of  Nazareth  !  That  is  he  of  whom  I  have  heard  such 
wondrous  things.  They  have  told  me  how  he  has  made 
the  dumb  to  speak,  the  deaf  to  hear,  the  leper  to  be 
clean,  and  the  dead  to  live  again.  I  have  heard,  too, 
how  he  has  opened  the  eyes  of  the  blind,  and  kind  trav- 
ellers as  they  dropped  their  alms  into  my  hand  have 
said  to  me  again  and  again  that  if  I  could  only  get  to 
him,  he  would  be  sure  to  heal  me.  Often  have  I  prayed 
that  he  might  come  this  way,  and  now  he  is  here  !  This 
is  the  opportunity  of  my  life.  Oh  !  God  that  I  may  use 
it  well !  " 

In  a  briefer  time  than  I  have  taken  to  express  them, 
thoughts  like  these  must  have  thrilled  through  him,  and 
he  cried  so  loud  that  his  voice  rose  above  the  hum  of  the 
crowd  ;  ^^  Jesus,  thou. Son  of  David ,  have  mercy  on  me  P' 
Mark,  "  thou  son  of  David  ! "     Blind  as  he   was,  this 


404  THE  MIRACLES  OF  OUR  SAVIOUR. 

poor  man,  had  seen,  through  his  miracles,  the  Messiahship 
of  Jesus,  and  he  calls  him,  therefore,  by  his  royal  name. 
But  the  crowd  would  smother  his  entreaty,  and  bade 
him  hold  his  peace  not,  as  some  have  supposed,  because 
they  disapproved  of   his  calling  Jesus  the  son  of  David, 
but  rather,  as   I  believe,  because    they  supposed   it  be- 
neath the  dignity  of  the  Saviour  to  hold  parley  with  such 
an  one  as  he  was.     "  Why  should  he  stay  to  listen  to  a 
beggar  ?     Why  should  he  be  interrupted  in  his  discourse 
by  the  way,  by  an  application  from  one  so  insignificant  % 
They  thought  that  it  would  ill  beseem  the  representative 
of  David's  line  to  speak  with  li'im^  and,  therefore,  they 
told  him  to  be  still.     But  he  would  not  thus  be  silenced. 
His  appeal  was  to  Jesus,  and  he  would  take  no  answer 
save  from  him.     Therefore,  he  cried  "  the  more  a  great 
deal.  Thou  Son  of  David,  have  mercy  on  me."     Nor  did 
he   call  in  vain,  for  Jesus  "  stood  still  and  commanded 
him  to  be   brought  unto  him."     ''  To  be  brought  unto 
him;  "  observe,  as  we  pass  on,  the  delicate  appropriateness 
of  the  words,  as  referring  to  one  who  was  blind.     To  an- 
other Christ  might  have  said,  "  Come  unto  me,"  but  to 
say  that  now  might  have  paiufidly  reminded  Bartiraseus 
of  his  privation,  for  though  from  long  habit  he  knew  the 
pathway  to  his  accustomed  place  beneath  the  palm  tree, 
how  was   he  to  thread  his  way  through  such  a  crowd? 
Therefore,  with  his  usual  tenderness,  the  Lord's  command 
was  that  he  should  '^  be  brought  unto  him."     It  was  a 
case  in  which  the  agency  of  others  could  be  helpful,  and 
so  that  was  called  into  operation,  not  only  to  rebuke 
those  who  had  bidden  him  hold  his  peace,  but  also  to  re- 
mind us,  that  we  may  often,  like  Andrew  with  Peter,  do 
lasting  good  to  others,  by  bringing  them  to  Jesus. 

And  now,  thus  reproved,  the  multitude  having  discov- 
ered that  they  had  made  a  great  mistake  in  their  read- 


THE  OPENING  OF  THE  EYES  OF  BARTIM^US.     405 

ing  of  the  Saviour's  feelings  toward  the  poor  and  needy^ 
are  as  eager  to  hasten  him  forward,  as  before  they  had 
been  to  command  him  to  be  still,  for  they  say  to  him, 
'^  Be  of  good  comfort ;  rise,  he  calleth  thee."  And  he 
did  not  need  a  second  bidding,  for  casting  away  his  up- 
per garment,  that  it  might  not  impede  his  movements, 
Bartira£eus  rose  at  once,  and  suffered  himself  to  be  led 
to  Jesus.  We  can  imagine  the  flutter  of  his  emotions  at 
the  moment,  and  how,  though  perhaps  he  had  framed 
within  himself  a  form  of  words  to  be  used  on  such  an 
occasion,  if  it  shoidd  ever  come  to  him,  it  all  went  from 
him,  so  that  he  was  at  a  loss  what  to  say.  We  can  see, 
therefore,  the  tender  consideration  the  Lord  had  for  his 
excitement,  when,  to  steady  him,  and  bring  back  his 
calmness  of  spirit,  he  quietly  said,  "  What  ivilt  tJiou  that 
I  should  do  unto  thee  f  "  And  now  there  was  no  falter- 
ing, or  trepidation,  or  suspense.  He  knew  what  he 
wanted.  And  with  that  definiteness  which  is  born  of 
earnestness,  he  answered;  ^^  Lord,  that  I  might  receive  my 
sight."  Then,  as  Matthew  informs  us,  the  Saviour 
touched  his  eyes,  and  said,  "  Go  thy  way,  thy  faith  hath 
saved  thee,"  (not  simply  made  thee  whole)  but  "saved 
thee,"  to  show  him,  as  Godet  has  well  remarked,  that 
although  his  life  was  in  no  danger,  there  lay  in  this  cure 
the  beginning  of  his  spiritual  salvation,  if  he  would  only 
keep  up  the  bond  of  feith  between  him  and  the  Saviour's 
person.  And  again,  "  Thy  faith  hath  saved  thee."  The 
Saviour  did  not  say,  "  My  power  hath  saved  thee  " — 
though  that  was  true,  but  "  thy  faith,"  to  impress  on  him 
the  value  of  that  disposition,  in  view  of  the  still  more  im- 
portant spiritual  miracle  which  remained  to  be  wrought 
upon  him."  *  "  And  immediately  he  received  sight ;  " 
without  any  such  gradual  process  as  there  was  in  the 
case  of  him  who  at  first  saw  only  "  mon  as  trees,  walk- 

*  Godet,  Commentary  on  Luke,  in  loco. 


406  "^^^  MIRACLES  OF  OUR  SAVIOUR, 

ing.'^  "  Go  thy  way," — so  said  the  Master,  leaving  it 
to  the  choice  of  Bartiraseus  what  direction  he  should  take. 
And  without  hesitation  or  reluctance  he  chose  to  "  follow 
Jesus  in  the  way,"  and  as  he  went  ^'  he  glorified  God;  " 
nor  ha  alone,  for  Luke  adds,  "  that  all  the  people,  when 
they  saw  it,  gave  praise  to  God." 

Such  is  the  simple  story  of  this  gracious  miracle,  and  it 
is  so  beautiful  that  I  do  not  Avonder  that  many  have  sought 
to  set  it  to  the  music  of  melodious  verse.  You  are  all  fa- 
miliar with  Longfellow's  rendering  of  the  Scripture  narra- 
tive, and  must  often  have  admired  the  skill  with  which  he 
has  interwoven  the  very  Greek  words  of  the  original  into 
his  English  I'hyme.  But  without  disparaging  the  genius 
of  the  poet,  whose  bust  in  Westminster  Abbey  bears  wit- 
ness to  his  popularity  on  both  sides  of  the  sea,  I  prefer 
the  more  spiritual  treatment  given  to  the  subject  by  Dr. 
H.  D.    Ganse,  formerly   of  this  city,  in  these  beautiful 

lines : 

"  Lord,  I  know  thy  ^race  is  nigh  me. 
Though  thyself  I  cannot  see ; 
Jesus,  Master  pass  not  by  me  j 
Sou  of  David!  pity  me. 

"  While  I  sit  in  weary  blindness, 
Longing  for  the  blessed  light, 
Many  taste  thy  loving  kindness, 
'  Lord,  I  would  receive  my  sight.' 

**  I  would  see  thee,  and  adore  thee. 
And  thy  word  the  power  can  give. 
Hear  the  sightless  soul  implore  thee, 
Let  me  see  thy  face  and  live. 

*'  Ah,  what  touch  is  this  that  thrills  mei 
What  this  burst  of  strange  delight  ? 
Lo,  the  rapturous  vision  fills  me  ! 
This  is  Jesus  !     This  is  sight ! 

"Room,  ye  saints  that  throng  behind  him !  . 
Let  me  follow  in  the  way. 
I  will  teach  the  blind  to  find  him 
Who  can  turn  their  night  to  day." 


THE  OPENING  OF  THE  EYES  OF  BARTIMMUS.     407 

I  turn  now  to  consider  the  lessons  taught  us  by  this 
miracle  when  viewed,  as  we  have  insisted  that  each 
miracle  of  the  Lord  should  be  viewed,  as  spiritual  para- 
ble. But  having  already  set  before  you,  in  another 
discourse  in  this  series,  the  analogy  between  blindness 
and  the  sad  condition  of  the  sinner,  I  shall  content  my- 
self to-night  with  bringing  out  a  few  suggestive  thoughts 
bearing  on  the  opportunities  of  salvation  and  the  use  to 
be  made  of  them. 

And,  first,  of  the  opportunities  of  salvation.  When 
Bartimseus  asked  why  there  was  such  a  crowd  of  people 
on  the  road,  they  told  him  that  Jesus  of  Nazareth  was 
passing  by,  and  that  roused  him  to  exertion.  Now  what 
was  true  then,  in  a  transient  sense,  is  always  true  under 
the  enjoyment  of  gospel  privileges.  Wherever  Christ  is 
preached  we  may  make  the  announcement  that  the  Sa- 
viour is  passing  by.  Will  you  endeavor  to  realize  that, 
O  sinner  ?  The  Bible  is  put  into  your  hands  to  tell  you 
that  Jesus  is  passing  by.  The  Lord's  Day  dawns  to 
repeat  the  glad  announcement.  The  church-bells  ring 
out  upon  the  sky  to  renew  the  declaration.  The  multi- 
tudes hastening  along  the  streets  to  the  house  of  prayer, 
if  you  were  to  ask  them  what  it  all  meant,  might  truth- 
fully answer  you  in  the  very  words  used  here  by  the 
throng  that  surrounded  Jesus  in  the  way.  The  sanctu- 
ary with  its  simple  service,  the  preacher  with  his  gra- 
cious message,  all  declare  the  same  thing  to  you.  He 
who  has  both  the  power  and  the  will  to  pour  celestial 
light  upon  your  inward  sight,  and  to  enrich  you  with 
the  treasures  of  his  grace  ;  he  who  can  forgive  your  sins, 
and  renew  your  souls  ;  he  who  can  keep  you  safe  from 
every  snare,  and  every  evil  work ;  he  who  can  give  you 
peace,  and  happiness,  and  holiness  on  earth,  and  ever- 
lasting glory  in  heaven — is  "  passing  by,"     0  blessed 


408  THE  MIRACLES  OF  OUR  SAVIOUR. 

news !  Do  not  your  hearts  thrill  with  rapture  at  the 
thf)ught  that  now  at  length  you  may  be  saved  ?  If  the 
soul  of  Bartimseus  was  stirred  to  its  depths  by  the  hopo 
of  obtaining  natural  sight,  will  not  you  be  moved,  by 
such  an  opportunity  of  obtaining  spiritual  salvation,  to 
rise  at  once  to  embrace  it  ?  Here  is  the  gospel  to  you 
in  a  phrase  :    Jesus  of  Nazareth  passcth  by. 

See  how  Bartimseus  embraced  his  opportunity.  He 
cried  to  Christ  for  mercy.  Cannot  you  do  the  same  % 
Many  and  keen  have  been  the  debates  which  men  who 
are  fonder  of  metaphysical  subtleties  than  of  giving  plain 
directions  to  inquiring  sinners,  have  had  over  the  com- 
bination of  human  agency  with  that  of  God  in  the  matter 
of  salvatiouc  But,  without  meddling  at  all  with  these,  it 
seems  to  me  that  a  flood  of  light  upon  your  present  duty, 
if  you  desire  salvation  at  all,  is  cast  by  the  action  of  the 
blind  man  here.  He  cried  to  Christ  for  mercy.  He  did 
not  wait  to  have  all  the  questions  concerning  tlie  mode 
of  his  cure  settled,  all  he  wanted  was  to  receive  his  sight, 
and  he  cried  upon  the  Son  of  David  for  that.  Now  you 
can  do  that.  You  can  if  you  will.  You  know  that  you 
can.  Do  it  then,  and  learn  how  to  do  it  from  this  beg- 
gar. Do  it  like  him,  humbly  ;  not  as  if  you  had  a  right 
to  be  healed,  but  as  one  who  looked  for  it  to  the  mercy 
of  Christ.  Alas  !  that  is  the  stumbling-block  of  many. 
They  want  to  do  something  that  may  entitle  them  to  a 
cure.  But  that  is  hopeless  work.  Give  over  seeking  to 
work  out  a  righteousness  of  your  own,  on  the  ground  of 
which,  as  a  meritorious  thing,  you  can  claim  salvation. 
Make  your  appeal  to  mercy  in  the  words  so  familiar  to 
us  all,  "  God,  be  merciful  to  me  a  sinner." 

Do  it,  again,  perse veringly.  Let  not  men  silence  you 
They  may  tell  you  that  Jesus  will  not  heed  your  call 
Never  mind  j  cry  on.     They  may  try  to  stifle  your  con- 


THE  OPENING  OF  THE  EYES  OF  BARTIM^US.     409 

victions,  and  seek  to  persuade  you  that  you  are  not  so 
great  a  sinner  after  all,  and  that  you  do  not  need  salva- 
tion. Never  mind ;  cry  on.  They  may  attempt  to  com- 
mend you  to  some  other  helper,  and  bid  you  seek  from 
worldly  amusements  or  earthly  pleasures  that  relief 
which  only  he  can  give.  Never  mind ;  cry  on.  Resolve 
that  you  will  take  no  answer  save  from  the  lips  of  Christ 
himself,  and  cry  on  until  he  shall  make  reply. 

Do  it,  again,  promptly.  You  have  no  time  to  lose. 
Remember  Jesus  is  passing  by,  and  if  you  let  slip  this 
golden  opportiniity,  you  may  never  have  another.  Bar- 
tiraseus  felt  that  if  he  let  that  opportunity  go,  another 
might  never  come,  and  therefore  he  would  not  delay, 
and  he  would  not  be  put  down.  So  let  it  be  with  you.  I 
know  that,  as  I  have  said,  Jesus  is  always  passing  by  in 
the  ordinances  and  invitations  of  his  gospel  |  but  what 
security  have  you  that  you  shall  long  enjoy  these  things  ? 
He  never  passes  through  the  place  of  woe.  He  performs 
no  cures  after  death,  and  you  know  not  when  death 
may  overtake  you.  So  this  is  a  real,  a  golden,  a  God- 
given  opportunity  ;  but  it  is  a  transient  one.  Therefore 
I  implore  you  not  to  lose  it,  but  to  call,  and  call,  and 
call  again,  if  need  be,  "  Jesus,  thou  Son  of  David,  have 
mercy  on  me  ;   Lord,  that  I  may  receive  salvation." 

"Pass  me  not,  O  gracious  Saviour  ; 
Let  me  live  aud  cling  to  thee  ; 
O,  I'm  longing  for  thy  favor ; 
Whilst  thou'rt  calling,  O  call  me." 

Still  farther  here,  when  Jesus  calls  you  to  come  to 
him,  let  nothing  hinder  you  from  complying  with  his  in- 
vitation. Behold  how  Bartimseus,  in  his  eager  earnest- 
ness to  obey  the  Lord,  flung  his  garment  from  him,  that 
he  might  walk  unhindered  to  his  side.     A  poor  garment 


410  THE  MIRACLES  OF  OUR  SA  VIOUR. 

enough  it  may  have  been,  ragged,  torn  and  as  some  would 
say,  contemptible,  but  it  was  none  the  less  his  garment, 
and  he  cast  it  from  him  that  nothing  might  impede  his 
progress  Christ-ward.  Do  you  the  same.  Whatever 
that  may  have  been  which  heretofore  you  have  gathered 
round  you,  as  the  hope  or  joy  of  your  soul — fling  it  from 
you,  and  seek  all  from  Jesus.  Perhaps  it  has  been  your 
righteousness  and  you  have  proudly  hugged  it  to  you,  as 
a  sufficient  robe  to  hide  the  nakedness  of  your  soul — but 
now,  away  with  it,  for  Jesus  calls  you.  Perhaps  it  has 
been  a  sinful  habit,  cleaving  to  you — as  our  very  use  of 
the  word,  in  both  senses  reminds  us — like  a  garment, 
which,  as  you  fancy,  has  often  kept  you  from  the  chill  of 
misery  ;  if  so,  fling  it  from  you.  Perhaps  it  has  been 
your  money,  or  your  worldly  possessions,  in  which  you 
have  been  trusting ;  much  as  if  Bartiraseus  might  have 
plumed  himself  on  the  contents  of  his  wallet,  the  pro- 
ceeds of  his  begging.  If  so,  away  with  it,  for  you  are  to 
be  no  more  a  beggar.  You  will  not  need  help  from 
others,  for  by  his  spirit  dwelling  in  you,  you  will  be  in- 
dependent, so  far  as  spiritual  things  are  concerned,  of 
every  one  but  himself. 

Finally,  when  Jesus  has  given  you  salvation,  then 
follow  him  in  the  way,  glorifying  God.  Follow  him, 
by  imitating  his  example,  obeying  his  precej)ts,  and 
acting  on  his  principles.  Go  faithfully  where  these 
may  lead  you — accept  no  guidance  but  such  as  comes 
from  him.  Follow  liim^  not  afar  ofi",  but  closely,  even 
though  he  should  lead  you  to  Jerusalem,  to  Gethsemane, 
to  the  hall  of  Caiaphas,  to  the  judgment  seat  of  Pilate, 
yea,  to  the  cross  of  Calvary  itself;  follow  him,  until  at 
last,  you  find  yourself  by  his  side  in  glory. 

And  be  not  silent  as  you  go,  but  glorify  God  the  while. 
If  he  have  opened  your  eyes,  do  not  be  ashamed  to  say 


THE  OPENING  OF  THE  EYES  OF  BARTIMALUS.      411 

SO,  even  if  like  the  poor  man  of  whom  John  tells  us,  you 
should  be  cast  out  of  the  synagogue  for  your  testimony. 
Tell  others  what  he  has  clone  for  you,  that  they  may  be 
encouraged  to  apply  to  him  for  themselves.  Yea,  wherever 
you  go  be  sure  to  make  known  to  all  around  you  what  a 
living,  great,  and  gracious  Saviour  Jesus  is.  And  so  by 
holy  deeds,  and  earnest  words,  you  will  become  a  bless- 
ing to  the  world  and  be  recognized  of  all  as  having  been 
with  Jesus. 

But  I  cannot  conclude  without  saying  a  word  to  those 
who  are  apparently  the  followers  of  Jesus,  as  to  their 
treatment  of  stich  as  are  anxious  inquirers,  or  are  ear- 
nestly calling  upon  Christ  for  mercy.  I  beseech  them 
to  beware  lest  by  anything  in  their  conduct,  or  by  any- 
thing in  their  words,  they  discourage  a  sinner  from  call- 
ing on  the  Saviour.  If  you  cannot  help,  do  not  hinder. 
It  is  a  solemn  thing  to  deal  with  an  anxious  soul.  You 
had  better  be  silent  to  such  an  one  than  speak  foolishly. 
You  had  better  do  nothing  in  such  a  case,  than  do 
wrong.  Do  not  turn  the  matter  into  ridicule.  Do 
not  attempt  to  dissipate  convictions  that  have  been 
produced  by  the  Holy  Spirit.  Do  not  criticise  and 
make  a  laughing  stock  of  the  words  of  the  preacher. 
But  rather  do  everything  in  your  power  to  work  along 
the  line  that  the  Holy  Spirit  has  already  taken,  and  to 
encourage  the  inquirer  to  cry  directly  on  the  Lord. 

Beware  too  of  seeking  to  remove  anxiety  in  inquir- 
ers by  taking  them  to  places  of  amusement  or  other- 
wise engaging  them  with  a  view  of  making  them  for- 
get their  sins.  All  that  is — I  cannot  us.e  a  milder  word — 
"soul  murder,"  and  for  that,  if  you  are  guilty  of  it,  you 
shall  be  held  responsible.  Take  the  inquirer  the  short- 
est way  to  Christ,  and  leave  him  with  his  Saviour.  Be 
on  your  guard  lest  any  inconsistency,  or  levity,  or  lack 


412  THE  MIRACLES  OF  OUR  SAVIOUR. 

of  sympathy  on  your  part  should  choke  the  cry,  which 
but  for  you,  would  have  come  out,  "  Jesus,  thou  Son  of 
David,  have  mercy  on  me."  It  is  an  awfully  solemn 
thing  to  deal  with  a  soul  at  such  a  time  ;  and  he  who 
would  direct  it  wisely,  must  himself  be  in  constant  com- 
munion with  the  Lord.  This,  at  least,  is  always  a  safe 
rule  :  Never  hinder  a  sinner  from  calling  on  his  Savioui*. 
Bid  no  one  hold  his  peace  who  is  crying  on  Jesus  of 
Nazareth  for  the  salvation  of  his  soul. 


XXX. 

THE  WITHERING  OF  THE    FRUITLESS  FIG-TREE. 
Matt.  xxL  f8-22,    Mark  xi,  /^-/4y  20-  26. 

On  the  evening  of  th<e  day  on  which  he  rode  in  tri- 
umph into  Jerusalem,  our  Lord  retired  to  Bethany,  where 
he  spent  the  night,  not  unlikely  in  the  house  of  Mary, 
Martha  and  Lazarus.  The  following  day,  very  early, 
perhaps  not  long  after  sunrise,  and  certainly  before  the 
hour  of  the  first  morning  meal,  he  took  his  way  into  the 
city,  and  being  hungry,  saw  in  the  distance  on  the  side 
of  the  path,  a  fig-tree  in  full  leaf.  Naturally,  therefore, 
he  expected  to  find  on  it  some  fruit  wherewith  to  satisfy 
his  craving;  for  though  it  was  not  yet  the  season  of  figs, 
that  particular  tree  by  its  ostentatious  display  of  preco- 
cious foliage,  seemed  to  indicate  that  there  was  fruit 
upon  its  branches,  because  in  the  case  of  that  species  of 
tree,  the  fruit  comes  before  the  leaf.  But  when  he  came 
up  and  examined  its  branches,  he  found  "  nothing  but 
leaves  "  ;  whereupon  he  solemnly  said,  '^  No  man  eat  fruit 
of  thee  hereafter,  forever."  His  words  were  heard  by 
his  followers,  and  on  the  evening  of  the  following  day, 
as  they  were  returning  from  the  city,  they  saw  that  the 
tree  was  dried  up  from  the  root.  This  awakened  their 
surprise,  and  Peter,  almost  ahvays  the  first  to  speak,  said 
unto  the  Lord,  '^  Master,    behold  the  fig-tree  which  thou 

413 


414  THE  MIRACLES  OF  OUR  SAVIOUR. 

cursedst  is  withered  away,"  and  received  for  answer 
these  words  concerning  prayer,  "  Have  faith  in  God.  For 
verily  I  say  unto  you,  that  whosoever  shall  say  unto  this 
moimtain,  Be  thou  removed,  and  be  thou  cast  into  the 
sea,  and  shall  not  doubt  in  his  heart,  but  shall  believe 
that  those  things  which  he  saith  shall  come  to  pass,  he 
shall  have  whatsoever  he  saith.  Therefore,  I  say  unto 
you,  what  things  soever  ye  desire,  when  ye  pray  believe 
that  ye  receive  '*  (R.  V.  that  ye  have  received  them) 
"  and  ye  shall  have  them.  And  when  ye  stand  praying, 
forgive,  if  ye  have  aught  against  any,  that  your  Father 
also  which  is  in  heaven,  may  forgive  you  your  trespasses. 
For  if  ye  do  not  forgive,  neither  will  your  Father  which 
is  in  heaven  forgive  your  trespasses.'^ 

Objections,  not  a  few,  have  been  brought  against  what 
has  been  supposed  to  bo  the  spirit  manifested  by  the 
Saviour  in  this  miracle,  but  perhaps  the  best  answer  to 
these  will  be,  to  unfold  its  meaning  and  set  forth  the  pur- 
pose for  which  it  was  wrought.  To  do  that,  however, 
we  must  go  somewhat  into  detail. 

The  prophets,  under  the  Old  Testament- dispensa- 
tion, gave  forth  their  warnings  not  unfrequently  in 
a  symbolic  manner.  Sometimes  tliey  enacted  a  scene 
before  the  eyes  of  those  to  whom  they  were  sent, 
as,  when  Ezekiel  set  before  the  exiles  a  graphic 
delineation  of  the  siege  of  Jerusalem.  Sometimes 
the  symbols  were  expressed  in  words,  as  when  Isaiah 
depicted  the  chosen  people  as  a  vineyard,  and  in 
a  parabolic  form  sets  forth  what  God  had  done  for  tlicm, 
the  ungrateful  return  which  they  had  made,  and  the 
judgment  that  would  come  upon  them  for  their  sin.* 

When  the  latter  method  was  adopted,  the  Jewish 
nation  was  often  spoken  of  as  a  tree,  as,  for  example,  in 

*  Isaiali  Y.  1-7. 


THE  IVITHERING  OF  THE  FRUITLESS  FIG-TREE.   415 

the  eightieth  psalm,  where  it  is  described  as  a  vine 
which  God  had  brought  up  out  of  Egypt.  Now  the 
same  course  was  followed  by  our  Lord  and  his  apostles 
in  the  New  Testament,  as  in  the  Saviour's  parables  of 
the  wicked  husbandmen,  and  Paul's  well-known  argu- 
ment on  the  rejection  and  ultimate  restoration  of  the 
Jews  in  the  eleventh  chapter  of  the  Epistle  to  the 
Romans.  But  the  nearest  parallel  to  the  symbolism  of 
the  miracle  now  under  consideration  is  that  which  is  fur- 
nished by  the  parable  of  the  barren  fig-tree,  in  which, 
as  you  may  remember,  the  Jewish  nation  is  represented 
as  a  fig-tree  planted  in  |a  vineyard,  to  which  for  three 
successive  years  the  owner  came,  seeking  fruit  and  find- 
ing none,  and  which  was  spared  from  being  cut  down  as 
cumbering  the  ground  only  by  the  intercession  of  the 
vine-dresser,  '^  Let  it  alone  this  year  also,  till  I  shall  dig 
about  it  and  dung  it,  and  if  it  bear  fruit,  well;  but  if  not, 
then  after  that,  thou  shalt  cut  it  down."  * 

To  that  parable  this  miracle  of  the  blighting  of  the 
fig-tree,  was  designed  to  be  an  appendix.  It  is  a  para- 
ble, a  prophecy,  and  a  miracle,  all  in  one.  The  year  of 
grace  desired  by  the  vine-dresser  has  ended,  the  barren- 
ness has  continued,  the  intervention  of  the  vine-dresser 
is  withdrawn,  the  judgment  which  he  had  intercepted 
falls — and  not  by  the  sharp  strokes  of  the  axe,  but  by  the 
withering  curse  of  barrenness  it  is  made  henceforth  good 
for  nothing  but  fuel  for  the  fire.  Thus  the  great  law  of 
responsibility  for  privilege,  and  retribution  for  failure  to 
improve  it,  is  enforced  by  emblems  drawn  from  vegetable 
life  after  the  manner  of  the  author  of  the  Epistle  to  the 
Hebrews  in  the  well-known  verse  :  (Heb  vi.  7c  8),  ^'  For 
the  earth  which  drinketh  in  the  rain  that  cometh  oft 
upon  it,  and  bringeth  forth  herbs  meet  for  them  by  whom 

*Luke  xiii.  6-9. 


416  THE  MIRACLES  OF  OUR  SAVIOUR. 

it  is  dressed,  receiveth  blessing  from  God :  But  that 
which  bcareth  briers  and  thorns  is  rejected,  and  is  nigh 
unto  cursing  :  wliose  end  is  to  be  burned.'' 

This  miracle,  then,  was  a  last  appeal  to  the  Jewish 
people,  on  the  very  week  of  the  crucifixion.  It  set 
before  them  a  symbol  of  themselves  in  the  fig-tree, 
■\Those  precocious  and  showy  display  of  leaves  portrayed 
their  self-righteous  parading  of  themselves  as  better  than 
all  others  j  whose  utter  barrenness  was  a  picture  of  their 
real  character  ;  and  whose  withered  condition  after  the 
word  of  Christ  was  a  warning  and  a  prophecy  of  their 
rejection  by  God  for  their  refusal  to  receive  the  Messiah 
who  had  been  promised  to  their  fathers. 

Now,  with  this  key  to  the  meaning  and  purpose  of  the 
miracle  in  our  hands,  it  is  easy  to  answer  the  objections 
which  have  been  raised  in  connection  with  it.  It  is  said, 
for  example,  by  some,  that  it  was  absurd  in  our  Lord  to 
treat  the  tree  as  a  moral  agent,  and  hold  it  to  a  rigid 
accountability,  as  if  it  could  be  blameworthy  for  any- 
thing. But  all  such  criticism  falls  to  the  gromid  when 
the  tree  is  regarded  as  an  emblem  of  the  Jewish  people, 
who  ivere  moral  agents,  and  ivere  sinners  exceedingly,  in 
that  with  all  their  pretensions  to  superior  excellence,  they 
knew  not  the  day  of  their  visitation,  and  failed  to  im- 
prove the  exceptional  privileges  which  had  bec^i  con- 
ferred upon  them. 

It  is  alleged,  again,  that  the  blighting  of  the  tree  was 
a  wanton  destruction  of  property,  utterly  unwarranted 
and  unjustifiable.  But  when  we  put  the  matter  in  its 
true  light,  as  in  our  exposition  we  have  attempted  to  do, 
we  see  that  the  withering  of  the  fig-tree  here  takes  its 
place  beside  the  destruction  of  the  s-wine^  which  was 
connected  with  the  cure  of  the  Gadarene  demoniac,  and 
is  fairly  met  by  the  question,  "  How  much  is  a  man  bet- 


THE  WITHERING  OF  THE  FRUITLESS  FIG-TREE.  417 

tei'  til  an  a  tree  ?  "  Besides,  it  is  not  to  be  forgotten 
that,  in  the  last  resort,  the  tree  belonged  to  him  whose 
also  are  "  the  cattle  on  a  thousand  hills  ;  "  and  that  if,  in 
the  parable,  the  owner  of  the  vineyard  had  a  right  to  saj 
of  the  barren  fig-tree,  "  Cut  it  down,  why  cumbereth  it 
the  ground  %  "  the  Saviour  had  an  equal  right  to  use  this 
tree  as  he  pleased,  in  order  to  give  an  object-lesson  to 
his  disciples,  and  through  them  to  the  Jewish  nation  at 
large.  The  withering  of  the  tree  was  produced  by  Di- 
vine power,  and  so  was  the  will  of  him  to  whom  it  really 
belonged,  and  who  therefore  had  a  right  to  do  as  he  * 
pleased  with  his  own. 

Once  more,  it  is  alleged  that  the  punishment  of  the 
tree,  as  the  objectors  call  it,  was  a  manifestation  of  tem- 
per on  the  part  of  Christ,  on  a  level  with  the  scourging 
of  the  Hellespont  by  Xerxes,  after  the  submerging  of  his 
fleet  in  its  waters. 

But  how  absolutely  ridiculous  such  an  assertion  is,  in 
the  light  of  the  solemn  warning  which  is  really  implied 
in  the  miracle,  I  need  not  stay  to  demonstrate.  The  ob- 
jection, as  Trench  has  hinted,  comes  from  those,  who  are 
opposed  to  anything  like  punishment  at  all,  and  who 
have  adopted  a  view  of  God  as  Love  which  eliminates 
from  the  Divine  nature  anything  like  justice.  IMoreovei', 
in  their  wilful  blindness  these  objectors  fail  to  see  the  real 
mercy  that  is  apparent  to  all  others  in  the  miracle.  For 
though  we  must  call  it  a  miracle  of  judgment,  the  mercy 
that  is  in  it  comes  not  in  the  fact  that  the  judgment 
fell  upon  a  tree,  and  not  yet  upon  the  nation,  of  which 
the  tree  was  the  emblem.  Besides  it  was  given  as  a 
warning,  if  haply,  even  at  that  eleventh  hour,  the  Jewish 
people  might  be  led  to  repentance,  and  so  be  saved  from 
the  guilt  of  crucifying  the  Lord,  and  the  doom  which 
would  surely  follow  such   an   awful  sin.     Even  in  this 


418  THE  MIRACLES  OF  OUR  SAVIOUR. 

work  of  judgment,  therefore,  there  was  love,  in  that  while 
the  tree  was  withered,  the  nation  which  it  represented 
was  still  spared  that  it  might  have  space  for  i-epentance, 
and  be  warned  to  flee  from  the  wrath  to  come. 

Beautifully  as  well  as  truly  has  Westcott  said  in  ref- 
erence to  another  aspect  of  the  case.  "  As  he  entered 
into  Jerusalem,  parable  and  miracle  were  combined  in 
one  work  of  judgment.  Elsewhese  he  portrayed  the 
growth,  the  preservation,  the  support  of  the  church  ;  but 
now  he  bore  witness  against  its  barrenness.  The  fruit- 
less fig-tree  challenged  his  notice,  by  its  ostentatious 
show  of  leaves,  and  straightway  withered  at  his  curse. 
Yet  even  here,  in  the  moment  of  sorrowful  disappoint- 
ment, as  he  turned  to  his  disciples,  the  word  of  judg- 
ment became  a  word  of  promise.  Have  faith  in  God  ; 
and  whatsoever  things  ye  desire  when  ye  pray,  believe 
that  ye  received  {iXa^Exe^  them — received  them  already 
at  the  inspiration  of  the  wish — and  ye  shall  have  them."* 

The  difficulty  which  has  been  raised  by  others  as  to 
the  reason  why  the  Saviour  ''came"  to  the  tree,  "if 
haply  he  might  find  anything  thereon,''  while  yet,  if  he 
were  omniscient,  he  must  have  known  already  that  it 
bore  nothing  but  leaves,  is  of  quite  another  sort,  and 
takes  us  into  the  mystery  of  the  Incarnation  itself.  It  is 
of  the  same  class  as  that  involved  in  the  limitations  of  the 
Saviour's  knoAvledge,  as  suggested  by  the  words,  "  Of  that 
day  and  that  hour  knoweth  no  man,  no,  not  even  the 
angels  which  are  in  heaven,  neither  the  Son,  but  the 
Father,"  and  the  statement  made  by  Luke  concerning  his 
childhood,  that  "  he  increased  in  wisdom  and  stature  and 
in  favor  with  God  and  man." 

We  must  never  forget  that  just  because  he  was  a  real 
man,   the    divine    nature   to  which    that  humanity  was 

*  *'  Characteristics  of  tlie  Gospel  Miracles,"  pp.  24.  25. 


THE  WITHERING  OF  THE  FRUITLESS  FIG-TREE.  419 

united,  was,  however  incomprehensible  it  may  seem  to 
us  to  be,  conditioned  by  the  humanity,  so  that  to  him  in 
his  humiliation  some  things  were  contingent,  and  some 
were  unknown.  His  humanity  could  not  have  been  real, 
if  this  had  not  been  the  case.  But  when  we  ask  how 
Deity  could  be  thus  conditioned,  or  when  we  speculate 
regarding  the  extent  of  his  human  knowledge,  or  inquire 
how  far  his  humanity  was  widened  or  affected  by  his 
Deity,  we  are  beyond  our  depth,  and  have  simply  to  ac- 
cept in  humble  faith  the  statements  of  the  sacred  writers. 
Such  difficulties  are  inseparable  from  the  very  idea  of 
Incarnation,  and  if,  on  other  grounds,  we  are  con- 
strained, as  I  acknowledge  myself  to  be,  to  accept  as  a 
fact  that  the  Word  who  was  God  became  flesh,  and 
dwelt  among  men,  we  must  accept  with  it  all  such  state- 
ments as  that  before  us,  mysterious  as  they  are;  for  if  we 
know  not  fully  all  the  deep  things  of  our  own  nature, 
how  can  we  expect  to  comprehend  that  of  God,  or  to 
solve  all  the  questions  that  arise  concerning  the  relations 
in  every  respect  between  the  divine  and  human  natures 
in  tlie  one  person  of  him  who  was  God  manifest  in  the 
flesh  ? 

But  now,  turning  from  these  matters,  let  us  consider 
the  answer  of  the  Saviour  to  the  remark  of  Peter  and  the 
other  disciples,  "  Master,  how  soon  is  the  fig-tree  with- 
ered away."  We  are  told  that  he  said  unto  them, 
"  Have  faith  in  God.  For  verily  I  say  unto  you,  that 
whosoever  shall  say  unto  this  mountain,  be  thou  removed, 
and  be  thou  cast  into  the  sea,  and  shall  not  doubt  in  his 
heart,  but  shall  believe  that  those  things  which  he  saith 
shall  come  to  pass,  he  shall  have  whatsoever  he  saith," 
etc.  Here  the  interesting  question  arises,  what  is  the 
connection  between  this  strain  of  exhortation  and  the 
miracle  which  we  have  been  considering  ?     And  it  must 


420  THE  MIRACLES  OF  OUR  SAVIOUR 

be  confessed  that  it  is  not  easy  to  answer  that  inquiry. 
But  pei'liaps  we  may  find  it  in  two  things  suggested, 
rather  than  expressed  by  the  words.  Bear  in  mind  that 
Peter's  surprise  is  at  the  immediate  effect  of  the  Sa- 
viour's malediction,  and  that  Christ  answers  him  by 
speaking  of  prayer.  This,  therefore,  seems  to  imply 
that  the  miracle  was  wrought  in  answer  to  prayer.  We 
are  here,  I  admit,  on  rather  dangerous  groimd,  but  it 
woidd  seem,  that  although  some  of  the  Saviour's  miracles 
were  performed  at  his  own  independent  will,  and  by  an 
inherent  supernatural  virtue  residing  in  himself,  others 
were  wrought  by  power  received  from  the  Father  in 
answer  to  his  prayers. 

We  saw  in  our  review  of  the  raising  of  Lazarus  from 
the  dead,  that  before  he  spoke  the  words,  '■^  Lazarus, 
come  forth  !  "  he  lifted  up  his  eyes  unto  heaven  and  said, 
''  Father,  I  thank  thee  that  thou  hast  heard  me,  and  I 
knew  that  thou  hearest  me  always,  but  because  of  the 
people  which  stand  by,  I  said  it,  that  they  may  believe 
that  thou  hast  sent  me."  * 

Now  that  is  not  a  prayer,  but  it  is  a  thanksgiving  for 
the  answer  to  a  prayer  which  had  been  previously  of- 
fered, implying  that  the  putting  forth  of  power  needed 
for  the  raising  of  the  dead,  was  connected  with  prayer — 
was,  in  some  sense,  an  answer  to  prayer.  It  would  seem, 
too,  that  the  same  thing  was  true  of  the  power  needed 
for  the  blighting  of  the  fig-tree  ;  and  if  that  were  so,  we 
can  easily  understand  how,  when  Peter  referred  to  the 
speedy  withering  of  the  tree  from  the  root,  the  Saviour 
answered  him  as  he  did. 

Then,  on  the  other  hand,  Peter's  words  implied  that 
in  his  heart  he  was  drawing  a  contrast  between  the 
success  of  the  Lord  in  the  working  of  Ms  miracles,  and 

*  John  xi.  41-42. 


THE  WITHERING  OF  7HE  FRUITLESS  FIG-TREE.   421 

the  failures  of  the  disciples  in  cases  such  as  that  of  the 
demoniac  boy  at  the  foot  of  the  Mount  of  Transfigura- 
tion. And  the  Lord  laid  bare  the  secret  both  of  his  suc- 
cess and  of  their  failure,  in  this  exhortation  to  faith  and 
prayer.  To  borrow  the  words  of  Neander^  ^'  Christ 
made  use  of  their  astonishment  for  a  purpose  very  im- 
portant in  this  last  period  of  his  stay  with  them,  namely, 
to  incite  them  to  act  themselves  by  the  power  of  God  ; 
not  to  be  so  amazed  at  what  He  wrought  with  that  power, 
but  to  remember  that  in  communion  with  him  iliey  would 
be  able  to  do  the  same,  and  even  greater  things.  The 
sense  of  his  words  then  would  be,  "  You  need  not  wonder 
at  a  result  like  this ;  the  result  was  the  least  of  it ;  you 
shall  do  still  greater  things  by  the  power  of  God,  if  you 
only  possess  the  great  essential  faith."  * 

"  The  removing  of  mountains  ''  must  be  regarded  as  a 
hyberbolical  figure  for  ^*  the  removing  of  obstacles,"  and 
the  large  promise  here  made  to  faith  must  be  qualified, 
by  the  conditions  elsewhere  laid  down,  in  reference  to 
the  answering  of  prayer.  These  have  respect,  first,  to 
the  character  of  the  suppliant,  who  must  have  faith  in 
God,  must  abide  in  Christ,  must  be  of  a  forgiving  spirit, 
and  possess  a  holy  character  ;  second,  to  the  nature  of 
the  things  requested,  which  must  be  in  harmony  with 
the  will  and  wisdom  of  God  ;  and,  third,  to  the  purpose 
and  prerogative  of  God  himself,  who  does  not  exist  sim- 
ply for  the  hearing  of  his  people's  prayers,  but  is  also 
their  Father,  to  train  and  discipline  them  into  strength 
and  holiness  of  character.f  Within  these  limitations, 
however,  the  promises  here  made  hold  good,  and  so  they 
give  a  sure   foundation  to  faith,  but  no    encouragement 

*  "Life  of  Christ,"  pp.  395,  396. 

t  See  this  subject  more  fully  treated  in  the  "  Parables  of  our  Sa- 
viour, Expounded  and  Illustrated,"  pp.  247-258. 


422  THE  MIRACLES  OF  OUR  SAVIOUR. 

whatever  to  fanaticism.  Even  in  the  twcfltj-fifth  and 
twenty-sixth  verses  of  the  narrative  in  ]\[ark,  which 
contain  the  promise,  there  is  a  restriction  of  the  univer- 
sal terms  in  which  it  is  made,  to  those  who  as  they 
"  stand  praying,  forgive,  if  they  have  ought  to  forgive;  " 
and  wc  must  not  forget  that  the  Saviour  himself,  by  his 
reply  to  Satan,  when  he  quoted  Scripture,  has  taught  us 
that  one  part  of  the  word  of  God  is  to  be  read  in  the 
light  of  all  the  rest  of  that  word.  Above  all,  we  ought 
to  remember  that  the  undertone  of  every  true  prayer  is, 
''  Nevertheless,  not  as  I  will,  but  as  thou  wilt."  I  say 
these  things  not  to  discourage  prayer,  but  rather  to  de- 
fine it,  and  to  guard  against  such  a  misunderstanding  of 
passages  like  that  now  before  us,  as  is  responsible  for 
the  utter  neglect  of  means  by  many  in  our  day  and  gen- 
eration. 

I  conclude  with  the  enforcement  of  the  great  practical 
lesson  of  the  miracl^  which  we  have  been  considering, 
this,  namely,  that  the  failure  to  improve  privilege,  en- 
tails on  those  who  are  guilty  of  it  the  removal  of  the 
privilege  itself  In  his  discourse  on  the  true  vine,  Jesus 
says,  "  Every  branch  in  me  that  beareth  not  fruit  he 
taketh  away ;  "  and,  again,  '^  If  a  man  abide  not  in  me, 
he  is  cast  forth  as  a  branch,  and  is  withered  ;  and  men 
gather  them,  and  cast  them  into  the  fire,  and  they  are 
burned."  * 

So  again  in  the  sermon  on  the  ]\Iount  we  have  these 
words,  "  Every  tree  that  beareth  not  good  fruit  is  hewn 
down  and  cast  into  the  fire."  f  The  statement  is  unmis- 
takable, and  in  the  providence  of  God  there  have  been 
many  illustrations  of  its  truth.  What  could  be  more 
marked  indeed,  in  this  connection,  than  the  case  of  the 
Jews  themselves  %    They  were  the  people  of   God's  pos- 

*  Johu  XV.  2-6.  t  Matt.  vii.  19. 


THE  WITHERING  OF  THE  FRUITIESS  FIG-TREE.  423 

session,  the  objects  of  his  peculiar  regard.  He  brought 
them  out  of  the  land  of  Egypt  and  planted  them  in 
Palestine ;  he  sent  unto  them  his  prophets  5  he  trained 
them  by  the  discipline  of  his  providence ;  he  dwelt 
among  them  in  the  mystic  shechinah  glory  of  the  holy  of 
holies  ;  ''  last  of  all,  he  sent  unto  them  his  Son."  If  ever 
any  nation  might  have  looked  for  exemption  from  the 
operation  of  this  law,  it  was  surely  that  of  the  Jews. 
But  no  :  they  came  under  its  most  rigid  sweep  ;  and  just 
because  they  had  received  so  much,  they  were  all  the 
more  severely  dealt  with  for  their  guilty  barrenness. 
Their  temple  was  razed  to  the  foundation  ;  their  capital 
was  destroyed  ;  their  land  was  given  to  others ;  and  they 
themselves  were  scattered  over  the  face  of  the  earth, 
even  until  this  day. 

We  may  see  a  similar  instance  in  the  case  of  those 
seven  Asiatic  Churches,  to  whom  the  book  of  Revelation 
was  addressed.  They  too  had  rare  privileges  and  ample 
warning ;  but  they  failed  to  rise  to  their  responsibility, 
and  the  candlestick  of  each  has  been  i-emoved  out  of  its 
place,  so  that  the  very  regions  which  they  occupied  have 
come  under  the  influence  of  Mohammedanism,  and  need 
to  be  Christianized  anew.  More  modern  illustrations 
may  be  found  in  the  cases  of  those  lands,  which  like 
Spain,  Italy,  and  France,  refused  to  accept  the  blessings 
of  the  reformation  when  it  was  in  their  power  to  do  so, 
and  have  been  contending  with  difficulties  almost  ever 
since.  But  in  thinking  of  them  we  must  not  forget  our- 
selves, for  the  law  holds  of  individual  churches  and  indi- 
vidual men,  as  well  as  of  nations  ;  and  if  we  wish  to  se- 
cure permanent  existence  and  prosperity  as  a  nation,  we 
must  remember  that  we  can  do  so  only  by  maintaining 
constant  fruitfulness  in  works  of  faith  and  labors  of  love, 
and  holiness  of  character.     When  these  disappear,  bar- 


424  THE  MIRACLES  OF  OUR  SAVIOUR. 

renness  has  begun,  and  then  there  will  come  the  wither- 
ing sentence,  "  Let  no  fruit  grow  on  thee,  lienceforward 
forever." 

The  history  of  the  past  will  not  compensate  for  the  ster- 
ility of  the  present.  "We  cannot  live  upon  our  reputation, 
any  more  than  the  Jews  could  save  themselves  because 
they  were  able  to  say,  ''We  have  Abraham  to  our  Father." 
Neither  can  we  secure  exemption  from  the  withering  blight 
of  Christ  by  putting  forth  the  leaves  of  a  showy  profession. 
That  only  aggravates  the  evil,  adding  hypocrisy  to  barren- 
ness. Not  the  leaf,  but  the  fruit  it  is  which  makes  the  tree 
valuable  ;  and  if  there  be  no  fruit,  the  leaves  are  of  no  ac- 
count. Let  us  see  to  it,  therefore,  that  not  only  as  a 
congregation,  but  as  individuals,  we  so  unite  ourselves  to 
Christ  and  abide  in  him,  that  we  shall  glorify  his  Father 
by  bringing  forth  much  fruit ;  for  barrenness  is  punished 
by  barrenness.  ''  To  him  that  hath  shall  be  given,  while 
from  him  that  hath  not  shall  be  taken  away  even  that 
which  he  hath."  Remember  these  suggestive  words : 
"Abide  in  me  and  I  in  you ;  as  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine,  no  more  can 
ye,  except  ye  abide  in  me."  And  again,  "  He  that 
abideth  in  me  and  I  in  him,  the  same  bringeth  forth  much 
fruit."  Enter,  therefore,  into  union  with  Christ,  and 
then  both  leaves  and  fruit  will  come,  for  both  alike  are 
required  for  the  rounded  completeness  of  Christian  char- 
acter. 

Think  not,  however,  to  escape  the  doom  of  this 
fruit-tree,  by  putting  forth  no  leaves,  or  in  literal  phrase, 
by  making  no  public  confession  of  Christ.  This  tree 
was  blighted  not  for  having  leaves,  but  for  having  no 
fruit.  A  confession,  where  it  is  not  genuinely  made,  is 
hypocrisy ;  but  to  refuse  or  decline  to  make  a  confession, 
where  there  is  real  faith  in  Christ,  is  hurtful  to  Christian 


THE  WITHERING  OF  THE  FRUIILESS  FIG-TREE.  425 

growth.  If  it  be  bad  for  a  fruit-tree  to  have  ^^  noth- 
ing but  leaves,"  it  is  not  good  for  it  either  to  have 
no  leaves.  The  leaves  help  the  growth  and  development 
of  the  fruit,  and  so  a  public  confession  helps  to  bring  the 
fruit  to  ripeness.  If,  therefore,  you  have  given  yourself 
to  Christ,  make  a  confession  of  him,  by  giving  yourself 
also  to  the  church,  and  maintaining  a  character  corre- 
sponding to  that  confession  ;  then  your  character  will 
ripen  into  completeness  and  you  will  bring  forth  your 
fruit  unto  holiness  and  the  end  thereof  will  be  everlast- 
ing life. 


XXXI. 

THE  HEALING  OF  THE  EAR  OF  MALCHUS. 

Matt.  vxvi.  6f-56.   Mark  xiv.  J^6-J^7-     JOuke  xxiL  SO- 
6/.    Joh7i  xviii.  /<9-//. 

This  incident  in  the  history  of  oiu'  Lord's  apprehen- 
sion is  narrated  by  all  the  evangelists.  But  John  is  the 
only  one  of  them  who  tells  lis  that  it  was  Peter  who,  with 
a  sword,  cut  off  the  ear  of  the  servant  of  the  High-priest, 
and  that  the  servant's  name  was  Malchus.  What  reason 
the  other  three  had  for  suppressing  these  names  must  be 
matter  of  mere  conjecture.  Some  have  supposed  that  as 
they  probably  wrote  when  all  the  parties  were  still  alive, 
they,  out  of  prudence,  avoided  saying  anything  that 
might  bring  Peter  into  trouble  for  w'hat  he  had  done  ;  but 
that  at  the  date  of  the  fourth  gospel  there  was  no  such 
danger,  and  so  John  felt  perfectly  free  to  give  full  par- 
ticulars. For  myself,  I  am  contented  to  remain  in  igno- 
rance upon  the  matter,  belonging  as  it  does  to  a  depart- 
ment which  is  now  beyond  the  reach  of  our  investigation. 

But  whatever  may  be  said  about  the  omission  of  the 
names  by  Matthew,  Mark,  and  Luke,  the  insertion  of  that 
of  Malchus  by  John,  is  due,  under  the  influence  of  the 
ins])iring  spirit,  to  the  fact,  that  as  he  has  himself  in- 
formed us,  "  he  Avas  known  to  the  High  Priest ;  "  so  well 
known,  indeed,  to  the  household  of  that  dignitary,  that 

426 


THE  HEALING  OF  THE  EAR  OF  MALCHUS.  427 

he  needed  only  to  speak  to  "  the  damsel  that  kept  the 
door,"  in  order  to  secure  the  admission  of  Peter.  It  is 
quite  likely,  therefore,  that  the  name  of  Malchus  was  well 
known  to  him,  for  as  tliat  servant  is  called  especially  tlie 
servant  of  the  High  Priest,  he  was,  perhaps,  his  personal 
attendant,  who  would  be  constantly  addressed  by  his 
name,  by  all  about  the  palace.  Nothing  therefore  could 
be  more  natural  than  for  John  to  introduce  it  here,  as  he 
is  recalling  in  his  old  age  the  whole  scene  which  had 
fixed  itself  so  indelibly  upon  his  memory. 

But  a  further  comparison  of  the  four  narratives  with 
each  other  reveals  the  fact  that  Luke  alone  mentions  the 
miracle,  which  was  the  last  performed  by  our  Lord  before 
his  crucifixion,  and  by  which  the  ear  of  Malchus  was  re- 
stored. Now  here  again,  while  it  is  impossible  to  account 
for  the  silence  of  the  other  three,  we  can  see  at  once 
how  natural  it  was  that  it  should  be  mentioned  by  Luke. 
For  he  was  a  physician,  and  as  such  had  a  special  inter- 
est in  all  such  cures. 

Leaving  now  the  comparison  of  the  four  accounts  with 
each  other,  let  us  attempt  to  weave  them  into  one.  The 
Saviour  had  just  come  out  of  the  depth  of  his  great 
agony,  and  had  rejoined  his  followers,  when,  after  ten- 
derly reproaching  the  first  three  of  the  band,  for  their 
inability  to  watch  with  him  one  hour,  he  directed  their 
attention  to  the  company  of  Roman  soldiers  and  Jewish 
officers,  and  an  attendant  throng  of  curious  on-lookers, 
who  were  approaching,  with  lanterns,  and  torches,  and 
weapons,  to  take  him  prisoner.  As  they  came  forward, 
he  advanced  to  meet  them,  and  said,  "  Whom  seek  ye?  " 
They  answered  him,  ^'  Jesus,  the  Nazarene,"  and  he  re- 
plied, "  I  am  he."  They  were  so  amazed  by  the  quiet 
dignity  of  his  demeanor,  and  perhaps,  also,  so  stricken 
by    an   out-flashing  of  his   power,  that  they  went  back- 


428  THE  MIRACLES  OF  OUR  SAVIOUR. 

ward,  and  fell  to  the  ground.  Then,  as  they  were 
rising,  he  repeated  his  question,  "Whom  seek  ye?" 
and  they  repeated  their  answer,  "  Jesus  of  Nazareth," 
whereupon  he  responded,  "  I  have  told  you  that  I  am 
lie  ;  if,  therefore,  you  seek  me,  let  these  go  their  way." 
But  still  they  hesitated,  waiting  to  be  sure  that  they 
made  no  mistake,  and  at  this  moment  Judas  came  for- 
ward to  give  them  the  preconcerted  signal,  which,  sad  to 
say,  was  a  kiss.  As  he  advanced  for  this  purpose,  and 
exclaimed,  "  Hail,  IMaster  !  "  the  Lord  said,  '^  Friend, 
do  that  for  w^hich  thou  art  come."  And  then,  assured  that 
now  he  was  indeed  Jesus,  the  soldiers  laid  hands  on  him, 
and  took  him,  and  proceeded  to  bind  him.  Exasperated 
at  the  sight,  one  of  his  disciples,  whose  name  is  not  men- 
tioned, exclaimed,  "  Lord,  shall  Ave  smite  with  the 
sword  ?  "  and  Peter,  impetuous  as  ever,  without  waiting 
for  an  answer  to  the  question,  smote  Malchus  with  his 
sword,  and  cut  off  his  right  ear. 

But  the  Saviour  was  a  willing  victim,  and  observing 
what  his  ardent  but  mistaken  servant  had  done,  he  said 
to  those  who  were  at  the  moment  binding  him,  "  Suffer 
ye  thus  far," — that  is,  "  Give  me  the  use  of  my  arm  for 
a  moment  longer,"  and  as  they  yielded  to  his  request,  he 
touched  the  car  of  Malchus  and  healed  him.  Then  look- 
ing round  on  Peter,  he  said,  "  Put  up  again  thy  sword 
into  its  place  ;  for  they  that  take  the  sword  shall  perish 
with  the  sword.  Thinkest  thou  that  I  cannot  now 
pray  to  my  Father,  and  he  shall  presently  give  me 
more  than  twelve  legions  of  angels  ?  But  how  then 
shall  the  Scriptures  be  fulfilled  that  thus  it  must  be. 
The  cup  which  my  Father  hath  given  me,  shall  I  not 
drink  it  ?  " 

Such  is  the  order,  in  which,  as  it  seems  to  me,  the  de- 
tails given  by  the  four  evangelists  in  this  section  must  be 


THE  HEALING  OF  THE  EAR  OF  MALCHUS.  429 

arranged  ;  and  when  we  take  them  so,  they  give  to  us  a 
very  vivid  idea  of  the  whole  scene. 

Now,  how  shall  we  explain  the  act  of  Peter,  which 
if  his  aim  had  been  as  true  as  his  blow  was  effective, 
would  have  proved  fatal  to  Malchus.  It  is  easy  to  see 
that  beneath  all  other  motives  in  his  heart,  he  was  actu- 
ated by  deep  and  fervent  love  to  his  Master,  and  by  a 
desire  to  defend  him  from  his  enemies.  It  was  in  keep- 
ing, too,  with  the  rash  nature  of  that  Apostle  who  so 
often  spoke  and  acted  before  he  reflected — so  much  so, 
indeed,  that  even  if  we  had  not  been  told  by  John  that 
the  act  was  that  of  Peter,  we  "  might,"  as  Trench  has 
said,  "  have  guessed  "  that  it  was  his.  If  only  he  had 
paused  a  moment  to  consider,  he  might  have  seen  how 
hopeless  it  was  for  eleven  men  with  but  two  swords 
among  them  all,  to  efi'ect  a  rescue,  in  opposition  to  a 
trained  cohort  of  the  Roman  army ;  and  how  little  such 
an  attempt  was  in  accord  Avith  the  spirit  of  his  Master, 
might  have,  been  inferred  by  him  from  the  voluntary  sur- 
render of  himself,  which  was  involved  in  the  Avords 
which  he,  but  now,  had  used  :  ^^  I  am  he ;  if  therefore  ^ic 
seek  me,  let  these  go  their  way." 

Peter,  however,  was  not  accustomed  to  reflect,  and  the 
deed  was  done,  almost  before  he  knew, — a  deed,  too,  which 
if  it  had  not  been  virtually  undone  by  the  miracle  which 
was  performed  by  the  half  manacled  hand  of  the  Lord, 
would  have  made  it  impossible  for  Christ  to  have  said  as 
he  afterwards  did  to  Pilate,  ''  My  kingdom  is  not  of  this 
world,  else  would  my  servants  fight,  that  I  should  not  be 
delivered  unto  thee  ;  but  now  is  my  kingdom  not  from 
hence." 

But  though  the  love  of  Peter,  coupled  with  his  natural 
impetuosity  of  temperament,  and  his  imperfect  acquaint- 
ance with  the  nature  of  Christ's  kingdom,  will  go  far  to 


430  THE  MIRACLES  OF  OUR  SAVIOUR. 

account  for  his  action,  I  do  not  think  it  will  fully  ex- 
plain it.  I  am  persuaded  tliat  it  was  largely  due  to  a 
misunderstanding  of  the  words  of  the  Saviour  himself,  not 
many  hours  before.  This  will  be  made  plain  if  you  read 
with  me  from  Luke  xxii.  35-38.  Remember,  as  we  read, 
that  the  eleven  were  still  in  the  upper  room,  in  which 
the  Lord's  Supper  had  been  instituted,  and  which  they 
were  just  preparing  to  leave  in  order  to  go  out  to  Geth- 
semane.  "  He  said  unto  them,  when  I  sent  you  without 
purse,  and  scrip,  and  shoes,  lacked  ye  anything  \  And 
they  said,  Nothing.  Then  said  he  unto  them  :  But  now 
he  that  hath  a  purse,  let  him  take  it,  and  likewise  his 
scrip  ;  and  he  that  hath  no  sword,  let  him  sell  his  gar- 
ment and  buy  one," — or  rather,  "  He  that  hath  no  purse, 
let  him  sell  his  garment  and  buy  a  sword," — ''  For  I  say 
mito  you,  that  this  that  is  written  must  yet  be  accom- 
plished in  me  :  And  he  was  reckoned  among  tlie  trans- 
gressors ;  for  the  things  concerning  me  have  an  end," — or 
rather,  "  fultilment," — "  And  they  said,  Lord,  behold  here 
are  two  swords.     And  he  said  unto  them,  it  is  enough." 

Now,  the  general  purpose  of  this  exhortation  seems 
very  clear.  The  Lord  is  forewarning  his  followers  of  the 
dangers  which  they  would  have  to  cncoimter  in  their 
ministry,  after  his  ascension  into  glory.  It  would  not  be 
with  them  then  as  it  had  been  when  he  had  formerly  sent 
them  forth  through  Galilee  without  purse  or  scripo 
Then  they  were  provided  for  during  the  days  of  his  pop- 
ularity without  the  use  of  means  by  themselves.  They 
were  hospitably  received  by  the  people,  and  had  no  need 
to  care  for  anything. 

It  would  be  far  otherwise,  however,  when  they  went  out 
as  the  disciples  of  one  who  had  been  "  numbered  with  the 
transgressors,"  and  crucified  as  a  malefactor.  Then 
they  would  no  longer  be  able  to  count  on  being  received 


THE  HEALING  OF  THE  EAR  OF  MALCHUS.  431 

as  honored  guests;  but  they  must  prepare  to  meet  hostil- 
ity, and  be  ready  to  take  all  proper  means  both  for  their 
support  and  for  their  defence.  They  were  to  be  prepared, 
if  need  be,  to  work  with  their  own  hands  for  their  main- 
tenance 5  and  they  were  to  stand  upon  their  rights  as  sub- 
jects and  citizens,  if  they  should  be  unjustifiably  assailed. 
The  sword  here,  therefore,  is  used  in  a  symbolical  sense 
as  in  the  phrase  elsewhere  employed  by  Christ :  ^^  I 
came  not  to  send  peace  on  earth,  but  a  sword,''  and 
must  be  held  as  indicating  any  proper  means  of  defence. 
But  the  disciples  by  their  reply,  ''  Lord,  here  are  two 
swords,"  showed  that  they  had  understood  him  so  liter- 
ally as  to  lose  altogether  the  spirit  of  his  words.  They 
said,  '^  Here  are  two  swords,"  and  he  dismissed  the  sub- 
ject with  the  reply,  '"'■  It  is  enough."  But  that  phrase, 
'"''  It  is  enough,"  must  not  be  supposed  to  indicate  that 
the  Lord  is  referring  to  the  present  necessity.  It  means 
virtually  this,  ""  Let  us  say  no  more  ;  let  us  now  break  up  ; 
events  will  explain  to  you  my  mind,  which  you  do  not 
understand."  *  Or  as  Godet,  whose  interpretation  I  have 
just  given,  suggests  as  an  alternative,  it  is  as  if  he  had 
said,  "  Yes,  for  the  use  which  you  shall  have  to  make  of 
arms  of  that  kind,  those  two  swords  are  enough." 

Now,  when  we  take  this  conversation  into  consideration, 
and  remember  how  the  disciples  by  interpreting  their  Mas- 
ter as  they  did,  had  virtually  misinterpreted  him,  it  is,  I 
conceive,  very  easy  to  account  for  Peter's  act  in  assail- 
ing Malchus  with  the  sword.  He  thought  that  he  was 
honoring  his  Lord,  by  carrying  out  his  command  j  and 
the  only  good  result  of  his  rashness  was,  that  he  drew 
from  Jesus  an  injunction  and  an  observation,  which 
clearly  defined  the  sense  in  which  he  had  used  the  some- 
what enigmatical  words  :    ''He   that  hath  no  purse,  let 

*  Godet,  on  Luke,  in  loco. 


432  "^HE  MIRACLES  OF  OUR  SAVIOUR. 

him  sell  his  garment  and  buy  a  sworrl."  So  that  as  Al- 
ford  says  :  "  The  saying  is  both  a  description  to  them  of 
their  altered  situation  with  reference  to  the  world  with- 
out, and  a  declaration  that  self-defence  and  self-provision 
would  henceforward  be  necessary/'  It  forms  a  decisive 
testimony  from  the  mouth  of  the  Lord  himself  against  the 
views  of  the  Quakers  and  some  other  sects  on  these 
points.  Then,  on  the  other  hand,  tlie  further  words  ad- 
dressed to  Peter  after  he  had  wounded  Malchus,  show 
that  it  is  contrary  to  the  express  command  of  Christ  to 
attempt  to  enforce  the  discipline  of  the  church,  or  to  seek 
the  diffusion  of  the  gospel,  by  the  sword. 

But  now  having  seen  how  Peter  came  to  think  of  strik- 
ing Malchus  with  the  sword,  let  us  pause  a  moment  to 
see  what  consequences  followed  from  his  doing  so ;  for  I 
have  a  firm  belief,  that  this  act  of  his  had  a  very  close 
connection  with  his  denial  of  his  Lord.  His  ardent  af- 
fection for  Jesus,  together  with  his  impulsive  nature,  led 
him  to  follow  John  to  the  High  Priest's  palace,  when  the 
Saviour  was  under  examination.  But  when  he  gained 
an  entrance,  he  found  himself  among  those  who  had 
"  seen  him  in  the  garden,"  and  that  immediately  recalled 
to  him  the  danger  in  which  he  stood  as  having  been 
guilty  of  an  assault  upon  Malchus.  Then,  there  occurred 
in  him  one  of  those  sudden  reactions  from  courage  to 
fear,  which  are  so  common  in  men  of  his  temperament, 
and  which  were  not  infrequent  in  himself.  You  know 
how,  though  he  set  bravely  out  to  walk  upon  the  water, 
he  very  soon  became  afraid  and  began  to  sink  ;  and  how 
again,  long  after,  in  Antioch,  though  he  received  the  Gen- 
tiles and  ate  with  them  at  first,  he  soon  resiled  from  that 
position,  and  withdrew  from  the  Pauline  party^  after 
certain  came  from  Jesusalem.  So  here,  though  his  cour- 
age took  him  to    the  High  Priest's  house ;  the  sight  of 


THE  HEALING  OF  THE  EAR  OF  MALCHUS.  433 

the  servants  wlio  taunted  him  with  having  met  liim  in 
the  garden,  frightened  him,  because  he  knew  that  he  had 
compromised  himself  by  his  attack  on  IMalchus.  Thus, 
that  which  had  its  origin  in  the  misapprehension  of  the 
Master's  words  had  its  culmination  in  his  denial  of 
the  Master  himself. 

A  word  or  two  now  regarding  the  miracle  itself.  It  is 
one  of  the  few  that  were  performed  by  the  Lord,  without 
any  formal  expression  of  desire,  or  exercise  of  faith,  on 
the  part  of  him  for  whom  it  was  wrought.  It  is  excep- 
tional, also,  in  the  feature  that  it  was  wrought  upon  an 
enemy,  who  was  at  the  time  among  those  who  were  seek- 
ing his  apprehension.  It  is  to  be  traced,  therefore,  to 
the  tenderness  of  the  Saviour's  heart.  No  doubt  it  AvaSj 
from  another  point  of  view,  the  correction  of  the  mistake 
which  Peter  had  made — the  repairing  of  an  injury  which 
that  Apostle  had  inflicted.  But  still  that  will  not  alter  our 
opinion  concerning  it  °,  for  the  question  will  come  back, 
why  did  he  wish  that  no  such  defence  should  be  made  of 
him  ;  and  when  we  ask  that,  we  get  only  this  answer  : 
'■'■  The  cup  which  my  Father  hath  given  me,  shall  I  not 
drink  it  ?"  It  was  his  settled  principle  '*  when  he  suf- 
fered "  to  ^'  threaten  not,  "  and  to  take  patiently  all  the 
indignities  that  were  put  upon  him  5  and  so  when  Peter, 
not  understanding  that,  sought  to  defend  him  with  the 
sword,  he  set  himself  at  once  to  repair  the  injury  which 
his  follower  had  wrought.  He  laid  down  his  life  of  him- 
self. He  did  that  for  human  sinners;  and  it  was  his  love 
for  them,  that  led  him  thus  to  heal  the  womid  of  Mal- 
chus.  Love,  too,  for  Malchus  himself,  if  haply,  through 
the  experience  of  his  healing  power,  he  might  be  led  to 
the  perception  of  his  true  character,  and  Messianic  dig- 
nity. 

Observe,   moreover^    that  there  wao   ill  ?,t  also   sub-^ 


434  THE  MIRACLES  OF  OUR  SAVIOUR. 

mission  to  his  Father's  will.  Many  of  the  ingredients  of 
the  cup  which  he  was  then  driuking  were  injuries  in- 
flicted by  men  who  were  free  agents,  working  out  their 
own  Avillj  and  under  no  restraint  of  any  sort  from  God. 
Yet  the  cup  in  which  these  ingredients  were  mingled 
was  in  the  Saviour's  vie\v  given  him  by  his  Father. 
Just  as  when  Paul's  friends  found  it  impossible  to  change 
his  determination  to  go  to  Jerusalem,  they  ceased,  say- 
ing, '■'■  The  will  of  the  Lord  be  done.  "  So  here  the  Lord 
accepts,  as  God's  will  concerning  him,  the  cruel  treatment 
of  wicked  men.  Now  this  is  a  way  of  looking  at  the 
deeds  of  men  as  affecting  us,  Avhich  is  very  uncommon. 
We  recognize  Providence  in  material  things,  but  we  are 
slow  to  trace  to  it  the  cruelties  of  men.  We  say,  as  I 
have  heard  of  one  saying,  "  If  it  had  been  a  dispensation 
of  Providence,  I  could  put  up  with  it ;  but  to  be  so  at- 
tacked by  wicked  and  unreasonable  men  is  unendurable." 
As  if  there  was  no  Providence  in  and  over  the  actions  of 
men,  as  well  as  over  other  things.  I  admit  that  it  is 
hard  to  see  how  God  can  overrule  human  actions,  with- 
out destroying  human  freedom.  But  very  clearly  here 
the  Saviour  believed  that  he  does  so  ;  and  the  thought 
that  the  cup  which  men's  harsh  and  unjust  treatment 
made  so  bitter  came  ultimately  from  God,  helped  him  to 
take  it  calmly  amd  drink  it  to  the  dregs.  Let  us  learn 
to  look  thus  on  the  enmity  of  men,  and  that  will  give  us 
patience  to  bear  itj  while  at  the  same  time  it  will  impel 
us  to  do  good  to  them  that  hate  us,  as  Christ  did  to  Mal- 
chus,  and  to  pray  for  those  who  despitefully  use  us,  as  he 
also  did,  a  little  later,  when  in  behalf  of  those  who  were 
in  the  very  act  of  nailing  him  to  the  cross,  he  said  : 
''  Fathei',  forgive  them,  for  they  know  not  what  they  do." 
He  who  was  so  loving  to  his  enemies,  will  not  turn  away 
those   who    reverently,    and   penitently    supplicate    his 


THE  HEALING  OF  THE  EAR  OF  MALCHUS.  435 

mercy.  He  who  treated  his  adversaries  so  generously, 
must  be  something-  wondei'ful  to  his  friends ;  and  we  are 
his  friends,  if  we  do  whatsoever  he  commands  us. 

That  is  the  great  lesson  of  this  miracle  ;  but  I  cannot 
conclude  without  bidding  you  remark  how  important  it  is 
that  we  give  the  true  interpretation  to  the  Saviour's 
words.  The  expression,  "  Ho  that  hath  no  purse,  let  him 
sell  his  garment  and  buy  a  sword,"  was  so  perverted 
by  Peter  as  to  seem  to  him  to  be  a  command  to  draw  the 
sword  in  defence  of  Christ.  But  in  the  conversation  to 
which  that  clause  belongs,  the  Lord  did  not  mean  to  sanc- 
tion anything  of  the  kind.  He  simply  wished  his  dis- 
ciples to  understand  that,  in  the  altered  circumstances  in 
which  they  were  to  be  placed  after  his  ascension,  the  in- 
junctions which  he  had  given  for  their  guidance  in  their 
former  ministry,  would  not  apply  ;  as  a  consequence^ 
therefore,  they  were  withdrawn  and  others  substituted  for 
them. 

Hence  it  will  not  do  to  quote  the  instructions  given  to 
the  seventy,  of  which  this  one,  '^  Carry  neither  purse,  nor 
scrip,  nor  shoes,  and  salute  no  man  by  the  way,"  is  a 
specimen,  as  if  they  Avere  binding  now  upon  us.  On  this 
point  the  words  of  Bishop  Ryle  seem  to  me  signally  wise, 
when  in  commenting  on  the  passage  (Luke  xxii.  36)  he 
says,  '"''  The  general  purport  of  the  verse  appears  to  be  a 
caution  against  the  indolent  and  fanatical  notion  that  dili- 
gence in  the  use  of  means  is  '  carnal,'  and  an  unlaw- 
ful dependence  on  an  arm  of  flesh.  To  my  own  mind  the 
whole  verse  supplies  an  unanswerable  argument  against 
the  strange  notion  maintained  by  some  in  the  present 
day,  who  tell  us  that  making  provision  for  our  families  is 
wrong,  and  insuring  our  lives  is  wrong,  and  collecting 
money  for  religious  societies  is  wrong,  and  studying  for 
the  work  of  the   ministry  is  wrong,  and   taking  part  in 


43G  THE  MIRACLES  Ob  OUR  SA  VIOUR. 

civil  government,  is  wrong;  and  supporting  police,  stand- 
ing armies,  and  courts  of  law  is  wrong.  I  respect  the 
couscicntiousness  of  those  who  maintain  these  opinions, 
but  I  am  utterly  unable  to  reconcile  them  with  our  Lord's 
language  in  this  place."  * 

That  is  an  illustration,  on  the  one  side,  of  misinterpre- 
tation of  Christ's  words;  but  on  the  other,  they  have 
been  equally  perverted  by  those  who  have  maintained 
that  when  Christ  said,  "  He  that  hath  no  purse,  let  him 
sell  his  garment  and  buy  a  sword,"  he  gave  his  sanction 
to  the  use  of  the  sword  in  propagating  and  purifying  the 
church.  One  might  have  thought  that  the'  other  words 
which  to-night  have  been  before  us  :  ''  Put  up  again  thy 
sword  into  its  place;  for  all  they  that  take  the  sword  shall 
perish  with  the  sword,"  would  have  been  sufficient  to 
prevent  that  error.  The  sword  has  its  place.  1  cannot 
say  that  war  in  every  case  is  sinfid.  There  have  been 
cases  in  which,  on  one  side  at  least,  the  use  of  the  sword 
was  justifiable,  and  was  the  only  means  w^hereby  the 
right  could  be  vindicated,  and  liberty  preserved.  But 
as  far  as  the  Church  of  Christ  is  concerned,  the  weapons 
of  her  warfare  are  not  carnal,  but  spiritual ;  and  it  woidd 
have  been  well  both  for  the  church  and  for  the  world, 
if  this  truth  had  been  more  constantly  remembered  and 
acted  upon. 

In  the  hands  of  a  persecuting  state,  the  sword  is  bad 
enough;  but  it  is  vastly  worse  in  those  of  an  intolerant 
church.  Those  who,  in  the  church,  Avould  rather  perish 
by  the  sword,  than  defend  themselves  with  it,  have  ever 
been  its  noblest  ornaments;  and  TertuUian's  words  to  the 
effect  that  ^'  the  blood  of  the  martyrs  is  the  seed  of  the 
church,"  have  passed  into  a  proverb.  But  the  havoc 
which  has  been  wrought  by  intolerant  churches  using  the 

*  "  Notes  on  tlie  Gospels — Luke,"  vol.  ii.  p.  418. 


7^HE  HEALING  OE  THE  EAR  OF  MALCHUS.  437 

sword  for  the  maintenance  of  certain  forms  of  doctrine, 
is  attested  alike  by  the  Spanish  Inquisition,  and  the  fires 
of  Smithfield. 

God  be  thanked  that  we  live  in  better  days  than  these 
were  ;  but  only  by  restricting  the  sword,  and  the  state 
which  wields  it,  to  its  own  province,  can  we  prevent  their 
return.  Let  us  see  to  it,  therefore,  that  even  in  this  free 
land,  we  look  well  to  the  great  principle  that  is  beneath 
our  Saviour's  words,  for  it  lies  at  the  foundations  of  lib- 
erty alike  in  the  state  and  in  the  churcli.  In  the  state 
the  sword  should  never  be  used  for  the  extension  or  the 
repression  of  any  purely  religious  opinions,  and  in  the 
church  the  sword  should  not  be  used  for  any  purpose 
whatsoever,  least  of  all  for  the  repression  of  what  some 
think  to  be  error,  or  for  the  propagation  of  what  others 
believe  to  be  truth.  Within  the  state,  and  between 
one  country  and  another,  the  sword  has  its  true  province; 
but  even  in  that  it  should  be  the  last  resource,  and  should 
never  be  drawn  until  every  other  means  have  been  ex- 
hausted. But  by  the  church  it  ought  never  to  be  drawn  at 
all;  for  it  is  to  prosper  as  the  propagator  of  peace,  and 
not  the  votary  of  war.  Mohammedanism  conquered  by  the 
sword.  Christianity  saves  men,  not  by  the  spilling  of 
their  blood,  but  by  the  shedding  of  its  own.  Once  again, 
here  is  the  principle  which  we  deduce  from  this  evening's 
Bible  study:  Christians  now  must  take  all  proper  and 
constitutional  measures  for  their  support  and  defence  ; 
but  they  must  never  think  of  spreading  the  gospel  by  the 
sword. 


XXXII. 

THE  SECOND  MIRACULOUS  DRAUGHT  OF  FISHES. 

The  twenty-first  chapter  of  the  gospel  by  John,  to 
which  we  are  indebted  for  the  incidents  which  are  now 
to  come  under  our  review,  has  been  commonly  regarded 
as  an  appendix  to  the  main  treatise  with  which  it  is  in- 
corporated. The  gospel,  properly  so  called,  seems  nat- 
urally to  close  with  the  last  verses  of  the  twentieth  chap- 
ter I  and  this  other  has  been  added,  probably,  with  the 
view  of  authoritatively  contradicting  the  erroneous  re- 
port which  had  been  circulated  among  many,  to  the 
effect  that  the  beloved  disciple,  on  the  assurance  of  the 
Lord  himself,  shoidd  live  until  his  second  coming. 

But,  though  bearing  upon  it  the  mark  of  having  been 
written  at  a  latter  date  than  the  main  narrative,  it  has 
also  unmistakable  indications  of  having  come  from  the 
hand  of  the  same  author.  The  simplicity  of  the  style, 
the  incidental  allusions  in  the  story,  the  recurrence  of 
certain  forms  of  expression  which  are  frequently  found 
in  his  other  writings,  and  the  personal  references  in  the 
closing  verses — all  point  to  "  the  disciple  whom  Jesus 
loved  "  as  the  narrator ;  and  as  we  pass  from  the  body 
of  the  gospel  into  this  epilogue,  we  are  conscious  of  no 
such  transition  as  that  which  we  must  have  felt,  had  we 
438 


SECOND  MIRACULOUS  DRAUGHT  OF  FISHES.        439 

been  going  from  the  production  of  one  author  into  that 
of  another.  Like  the  side  chapel  in  a  beautiful  cathe- 
dral, it  has  certain  features  of  distinctive  excellence  ;  but 
it  harmonizes  so  thoroughly  with  the  main  edifice  as  to 
convince  every  candid  observer  that  it  is  the  creation  of 
the  same  architect  who  designed  the  structure  to  which 
it  is  an  adjunct. 

The  story  belongs  to  the  interval  between  the  resur- 
rection and  ascension  of  our  Lord  ',  and  the  scene  of  it  is 
the  Lake  of  Tiberias,  with  which  so  many  sacred  associ- 
ations are  connected.  When  the  angel  appeared  unto 
the  women  in  the  early  morning  of  the  world's  great 
Easter  Day,  Matthew  tells  us  *  that  he  said  unto  them, 
"  Go  quickly,  and  tell  his  disciples  that  he  is  risen  from 
the  dead  ;  and  behold,  he  goeth  before  you  into  Galilee  ; 
there  shall  ye  see  him,  Lo,  I  have  told  you."  And  when 
a  little  later  the  Lord  himself  met  them,  he  repeated  the 
commission  which  they  had  received  from  the  angel,  in 
these  words,  "  Go  tell  my  brethren  that  they  go  into 
Galilee,  and  there  shall  they  see  me."  f 

In  obedience  to  this  repeated  injunction,  the  same 
Evangelist  informs  us  that  ^'  the  eleven  disciples  went 
away  into  Galilee,  into  a  mountain  where  Jesus  had 
appointed  them."  I  These  statements  explain  how  the 
disciples  named  by  John  in  this  chapter  came  to  be  in 
the  neighborhood  of  the  Lake,  with  the  shores  of  which 
they  were  so  well  acquainted.  There  were,  in  all,  seven 
of  them  present  on  the  occasion.  These  were  Peter,  James, 
John  himself,  Nathaniel— who  is  usually  identified  with 
Bartholomew — Thomas,  and  two  others  whose  names 
are  not  mentioned,  and  in  regard  to  whom,  therefore,  all 
conjecture  is  vain. 

Wliile  they  were  waiting    on  the  course  of  events, 

*  Matt.  xxTiii.  7.        f  Matt,  xxviii.  10.        J  HM.  xxviii.  16. 


440  THE  MIRACLES  OF  OUR  SAVIOUR. 

Peter,  wishing  to  fill  up  the  time  in  some  kind  of  occu- 
pation, or  perhaps  desiring  to  do  something  for  his  own 
support,  said,  "  I  go  a  fishing." 

There  is  assuredly  no  groimd  for  supposing,  as  some 
have  done,  that  he  had  given  up  all  his  Messianic  hopes, 
and  was  determined  to  go  back  permanently  to  his  old 
employment.  His  purpose,  rather,  was  to  secure  some 
temporary  work,  by  which  he  might  keep  himself  from 
unprofitable  introspection,  or  vague  and  perhaps  danger- 
ous speculation  as  to  what  might  be  in  the  future ;  and 
the  brethren  who  were  with  him  immediately  volunteered 
to  accompany  him  .  So,  finding  a  boat,  they  v/ent  forth 
at  once,  starting,  as  they  usually  did  on  such  expedi- 
tions, in  the  evening,  because  the  night  was  the  best 
time  for  fishing.  But,  as  on  a  former  occasion,  memora- 
ble both  to  Peter  and  the  sons  of  Zebedee,  "  they  toiled 
all  night  and  caught  nothing."  At  length,  just  as  the 
morning  was  breaking,  they  saw  One,  who  was  apparently 
imknown  to  them,  standing  on  the  shore,  and  heard  him 
call  to  them, ''  Children'' — or,  as  we  might  say,  *^  Boys  " — 
'^  have  ye  any  meat  %  " — literally,  anything  to  eat  with 
bread.  (Much  as  in  these  days  one,  coming  on  an  angler 
in  a  stream,  might  ask,  ''  Have  you  caught  anything  %  ") 
And  they  answered,  "  No."  Upon  this  he  called  to  them 
again,  "  Cast  the  net  on  the  right  side  of  the  ship,  and 
ye  shall  find." 

Such  a  direction  could  hardly  fail  to  remind  them  of 
the  former  occasion,  when,  after  a  night  of  fiiilure,  then- 
Master  had  given  them  a  similar  injunction,  their  obedi- 
ence to  which  had  brought  them  signal  success  ;  and  there 
is  little  doubt  that  the  readiness  of  their  complying  with 
it  now  was  prompted  by  their  remembrance  of  their  ex- 
perience then.  They  cast  their  net,  therefore,  at  once  ; 
and  they  were  not  able  to  draw  it  for  the   multitude  of 


SECOND  MIRACULOUS  DRAUGHT  OF  FISHES.        441 

fishes.  In  a  moment,  the  keen  insight  of  John  having 
detected  the  presence  of  their  Master,  he  whispered  to 
Peter,  "It  is  the  Lord."  And  that  Apostle,  with  his 
wonted  impetuosity,  girt  about  him  his  upper  coat  which 
he  liad  laid  aside  while  he  was  working,  leaped  into  the 
lake,  and  either  swam  or  waded  to  the  shore  in  his  eager 
haste  to  be  the  first  to  do  homage  at  his  feet.  With 
greater  deliberation,  that  they  might  save  all  the  fish, 
the  others  came  in  the  boat,  dragging  after  them  the  net, 
which  they  ultimately  pulled  on  to  the  shore ;  and  when 
they  landed,  they  perceived,  already  provided — how  they 
knew  not,  and  we  need  not  inquire — "  a  fire  of  coals,  and 
fish  thereon,  and  bread."  In  the  most  natural  way  pos- 
sible, the  Lord — for  it  was  indeed  he — requested  them  to 
bring  of  the  fish  which  they  had  caught.  So  Peter  went 
to  examine  the  haul,  and  found  an  hundred  and  fifty- 
three  great  fishes,  and  discovered  also  that  "  for  all  there 
were  so  many,  the  net  was  not  broken."  Then  at  the 
invitation  of  the  Lord,  they  partook  of  a  simple  repast, 
the  richest  feature  of  which  was  the  presence  of  their 
Master,  for  though  they  were  so  filled  with  reverence 
and  awe  at  the  sight  of  one  who  had  risen  from  the  dead 
that  they  did  not  dare  to  question  him  as  to  his  identity, 
they  knew  that  it  was  Jesus.  And  so,  for  the  third  time, 
Jesus  thus  showed  himself  to  his  disciples  as  a  company, 
after  his  resurrection.  I  say,  "  showed  himself,"  for 
nothing  seems  to  be  clearer  in  the  glimpses  which, 
through  the  Evangelists,  we  get  of  the  risen  Christ,  in 
their  histories  of  the  forty  days  between  his  Resurrection, 
and  Ascension,  than  the  fact  that  his  appearances  to  his 
disciples  were  as  really  the  result  of  his  own  volition  as 
of  their  perception. 

He  is  the  same  Jesus  that  he  was  before  the  crucifix- 
ion, and  yet  a  marvellous   change  has  passed  upon  him, 


442  THE  MIRACLES  OF  OUR  SAVIOUR 

and  everything  about  him  seems  to  be  transfigured.  Plis 
body  had  still  upon  it  the  marks  of  the  spear  gasli  and 
the  nails  ;  he  could  eat  the  broiled  fish  and  the  honey- 
comb Avhicli  the  disciples  set  before  him  ;  and  one  word 
uttered  by  him  in  the  familiar  voice  startled  Mary  into 
the  recognition  of  her  Master.  But  then  on  the  other 
liand,  he  appeared  and  disappeared  with  mysterious  sud- 
denness. He  came  no  one  could  tell  whence ;  he  went, 
no  one  could  tell  whither.  He  entered  a  room  the  doors 
of  which  were  closed  and  stood  in  the  midst  of  the  apos- 
tles, and  at  last,  as  if  to  show  that  the  body  of  his  resur- 
rection was  not  ''  subject  to  the  laws  of  the  material 
order  to  which  his  earthly  life  had  been  previously  con- 
formed," he  rose  in  the  air  mitil  a  cloud  received  him  out 
of  the  sight  of  the  spectators.  Then  we  have  to  mark  a 
similar  change  in  the  manner  of  his  fellowship  wnth  his 
disciples.  He  was  no  longer  with  them  precisely  as  he 
had  been  before.  As  Westcott  has  said,*  "  The  continu- 
ity, the  intimacy,  the  simple  familiarity  of  former  inter- 
course is  gone.  He  is  seen  and  recognized  only  as  he 
wills,  and  when  he  wills."  His  disciples  ''  have,  it  ap- 
pears, no  longer  a  natural  power  of  recognizing  him. 
Feeling  and  thought  require  to  be  purified  and  enlight- 
ened in  order  that  he  may  be  known  under  the  conditions 
of  earthly  life.  There  is  a  mysterious  awfulness  about 
his  Person  which  first  inspires  fear,  and  then  claims 
adoration.  He  appointed  a  place  of  meeting  with  his 
apostles,  but  he  did  not  accompany  them  on  their  jour- 
ney. He  belongs  already  to  another  realm,  so  that  the 
ascension  only  ratifies  and  presents  in  a  final  form  the 
lessons  of  the  forty  days  in  which  it  is  included." 

Now  if  we  bear  all  this  in  mind,  we  shall  begin  to  un- 
derstand, that  his  appearances  to  his  disciples,  and  inter- 

*  "  The  Eevelation  of  the  Resurrection,"  p.  8. 


SECOND  MIRACULOUS  DRAUGHT  OF  FISHES.        443 

views  with  them  during  these  forty  days,  were  designed 
to  give  them  a  foretaste  of  their  future  life  as  his  servants 
on  earth  during  his  absence  in  heaven,  and  so  to  prepare 
them  for  that  life.  It  is  from  this  point  of  view,  there- 
fore, that  we  must  look  at  the  miracle  which  is  now  before 
us. 

The  former  miracle,  to  which  this  bears  so  much 
resemblance,  was  performed  at  the  calling  of  the  first 
apostles,  and  was  designed  to  qualify  them  for  the  ser- 
vice of  Christ  while  he  should  continue  with  them  on  the 
earth.  But  that  which  we  are  now  considering  was 
wrought  on  the  very  threshold  of  his  ascension,  and  was  a 
symbolical  representation  to  them  of  the  character  of  the 
work  which  they  were  to  carry  on,  and  of  the  experi- 
ences through  which  they  were  to  pass,  after  he  had 
gone  from  them  into  heaven.  This  miracle,  therefore, 
has,  like  the  other  signs  which  Christ  gave,  a  parabolical 
significance.  In  saying  that,  however,  I  do  not  mean  to 
give  any  sanction  to  all  the  allegorical  interpretations 
which  have  been  given  to  its  details,  but  rather  to  insist 
that  in  its  distinctive  features  it  had  a  symbolical  mean- 
ing. 

To  say,  as  some  have  done,  that  there  is  a  mystic 
meaning  in  the  number  of  the  fishes,  is  little  better  than 
trifling  with  the  record  ;  but  to  affirm  with  others  that 
there  is  here  no  symbolism  whatever,  is  to  run  into  the 
opposite  extreme,  and  miss  the  purpose  of  the  miracle  as 
a  sign.  Now,  to  get  at  that  in  this  instance,  it  may  be 
well  to  note  the  difi'erences  between  the  former  miracu- 
lous draught  of  fishes  and  this  of  wliich  the  fourth  Evan- 
gelist has  given  us  the  record.  In  the  first  the  disciples 
had  gone  out  of  their  boat,  and  were  washing  their  nets  ; 
so  that  he  had  to  ask  them  to  laimch  out  into  the  deep, 
and  let  down  their  nets  for  a  draught  j  in  this  they  were 


444  THE  MIRACLES  OF  OUR  SAVIOUR. 

still  in  the  ship,  and  presumably  also  on  the  fishing- 
ground  ;  in  that  there  was  a  discourse  to  the  people,  de- 
livered before  the  miracle ;  in  this  no  discourse  or  con- 
versation of  any  extent  was  entered  upon  until  after  the 
miracle  ;  in  that  the  command  was  general,  "  Launch 
out  into  the  deep,  and  let  down  your  nets  for  a  draught"  ; 
in  this  it  was  sjjecific,  '^  Cast  the  net  on  the  right  side  of 
the  ship,  and  ye  shall  find  "  ;  in  that  there  was  an  appear- 
ance of  constraint,  or  at  least  of  overcome  reluctance  in 
the  answer  of  Peter,  '•''  Master,  we  have  toiled  all  the 
night,  and  have  taken  nothing  ;  nevertheless  at  thy  word 
I  will  let  down  the  net  " ;  in  this  there  was  unquestion- 
ing promptitude  in  the  obedience  of  the  disciples,  "  They 
cast,  therefore,  and  were  not  able  to  draw  it  for  the  mul- 
titude of  fishes ;  "  in  that  the  net  was  breaking  with  the 
weight  of  the  haul ;  in  this,  "  for  all  there  were  so  many, 
yet  was  not  the  net  broken  " ;  in  that  the  net  with  the 
fishes  was  lifted  into  the  boat,  and  so  great  Avas  the  take 
that  two  boats  were  needed  to  hold  it,  and  even  then 
they  began  to  sink  ;  in  that  Peter  was  so  overwhelmed 
with  the  perception  of  the  glory  of  the  miracle  worker 
that  "  he  fell  down  at  Jesus'  knees,  saying.  Depart  from 
me,  for  I  am  a  sinful  man,  O  Lord  ;  "  in  this  he  was  so 
overjoyed  at  the  presence  of  his  Master,  that  he  flung 
himself  into  the  lake,  and  hastened  to  the  shore,  that  he 
might  do  homage  before  him  ;  after  that  the  Lord  said 
unto  his  followers,  ^'  Fear  not,  from  henceforth  I  will 
make  you  fishers  of  men  ;  "  after  this  the  Lord  prepared 
a  repast  for  the  fishermen,  and  renewed  his  commission 
to  Peter,  '•'■  Feed  my  sheep." 

Now  as  the  general  character  of  the  mii-acles,  which  in 
both  cases  was  the  getting  of  a  large  draught  of  fishes  at 
the  word  of  Christ,  is  the  same,  and  the  first  was  un- 
deniably symbolical    of  their  ministry  as  a  catching  of 


SECOND  MIRACULOUS  DRAUGHT  OF  FISHES.        445 

men,  we  cannot  doubt  that  the  second  had  to  do  with 
the  ministry  which  now  under  the  dispensation  of  the 
Spirit,  and  in  the  absence  of  Christ,  they  were  about  to 
begin,  and.  if  that  view  be  accepted  then  the  differences 
in  the  second  from  the  first  must  be  regarded,  as  indica- 
tions of  those  between  their  experience  as  apostles  after 
Christ's  ascension,  and  as  disciples  during  his  earthly 
life. 

And  without  seeking  to  find  a  meaning  in  every  one 
of  these  differences,  let  me  turn  attention  to  one  or  two 
of  them  which  seem  to  be  of  special  importance.  The 
first  is  that  now  in  the  dispensation  of  the  ascension,  the 
presence  of  Christ  with  his  people  is  to  be  known  not 
by  the  sight  of  his  visible  personality,  but  by  inference 
from  the  efi'ects  produced  by  his  workings  among  them. 
As  he  stood  on  the  shore,  they  knew  not  that  it  was  he, 
but  when  John  felt  the  weight  of  the  net  with  the  fishes, 
he  said,  ''  It  is  the  Lord,"  a  conviction  which  was  imme- 
diately shared  by  Peter,  and  ultimately  also  by  all  the 
rest.  So  now  when  Christ  is  with  us  we  know  it  not  by 
the  sight  of  the  eye,  or  by  the  hearing  of  the  ear,  but  by 
inference  from  the  results  of  his  operations  in  us  and 
through  us.  He  was  as  really  with  them  on  the  day  of 
Pentecost  as  he  was  here  by  the  Lake  of  Tiberias — -they 
knew  it,  they  felt  it,  though  they  did  not  see  him  with 
the  bodily  eye  ;  and  though  he  was  not  recognized  by  any 
of  the  multitude.  So  we  find  that  in  the  Book  of  the  Acts 
the  author  represents  the  things  wrought  by  the  apostles 
as  a  continuance  of  those  which  before  his  death  Jesus 
began  both  to  do  and  to  teach,* 

The  apostles  recognized  that  their  miracles  were 
wrought  not  by  their  own  power  or  holiness,f  but  by  him 

*  Acts  i.  1.  t  Acts  iii.  13. 


446  "I^JE  MIRACLES  OF  OUR  SAVIOUR. 

whom  the  Jews  had  crucified,  but  whom  God  had  raised 
up;  and  when  a  great  multitude  believed  on  Christ  as  the 
result  of  their  preaching,  they  knew  that  they  did  so  be- 
cause the  Lord  was  giving  testimony  to  the  words  of  his 
grace.  As  Westcott  has  said  of  the  reasoning  of  John  in 
the  case  of  the  miracle  which  we  have  been  considering, 
''Tried  by  the  ordinary  process  of  reasoning,  the  conclu- 
sion was  precarious.  But  there  is  a  logic  of  the  soul 
which  deals  with  questions  of  the  higher  life,  and  John 
trusted  that  he  recognized  the  insight,  the  power,  the  love 
which  belonged  to  one  only.  And  when  the  truth 
found  utterance,  the  others  acknowledged  it.  ''In  the 
same  way  we  are  now  to  recognize  the  presence  of  the 
Lord  Jesus  with  us.  When  our  hearts  burn  within  us  as 
we  study  the  sacred  Scriptures ;  when  our  spirits  are 
soothed,  refreshed,  inspired,  and  strengthened  as  we  turn 
in  prayer  to  God;  when  the  words  which  we  speak  in  his 
name  are  followed  by  results  as  astonishing  to  ourselves 
as  they  are  to  those  who  behold  them, — then  we  too  may 
say  with  John,  "  It  is  the  Lord,"  and  rejoice  in  the  as- 
surance that  he  is  in  the  midst  of  us  indeed.  To  borrow 
again  the  words  of  Westcott,  "  This  miracle  teaches  us  to 
know  Christ,  both  in  the  history  of  the  church,  and  in 
the  brief  course  of  our  own  lives,  by  the  blessings  which 
follow  obedience  to  his  word.  It  appears  that  even  to 
the  last  the  disciples  '  knew  the  Lord '  only  through  the 
interpretation  which  they  put  upon  their  own  experience. 
Not  till  afterwards,  did  Christ  speak  so  as  to  show  him- 
self to  them  in  word.  The  meal,  as  it  seems,  was  eaten 
in  silence.  No  thanksgiving  was  pronounced.  The  rev- 
elation was  clear  to  the  seeing  heart.  Without  patient 
obedience,  without  cheerful  labor,  without  loving  insight, 
those  to  whom  the  Lord  came  would  not  have  known 
\\m\.     He  would  have  been  to  them  only  as  one  more 


SECOND  MIR  A  CUL  0  US  DRA  UGHT  OF  FISHES.        447 

chance  wayfarer  who  had  crossed  their  patho  This  is 
the  uniform  law.  '  The  workl  beholdeth  me  no  more, 
but  ye  behokl  me/  is  the  final  promise  to  the  faithful. 
At  his  first  miracle  Christ  manifested  his  glory  and  Ms 
disciples — his  disciples  and  not  others — believed  on  him. 
Here  at  his  last  miracle  he  manifested  himself,  he  ivas 
manifested,  according  to  his  pleasure;  and  faith  appre- 
hended him.  It  was  in  vain  that  his  brethren,  in  a  mo- 
ment of  unbelief  bade  him  manifest  himself  to  the  world. 
From  the  world  which  has  not  the  will  to  obey,  or  the 
eye  to  see,  the  true  Christ,  the  risen  Christ,  must  be 
always  hidden."  *  If,  therefore,  we  desire  the  presence 
of  Christ  with  us,  let  us  obey  him,  and  let  us  not  expect 
him  in  visible  form;  but  let  us  be  content  to  recognize 
him  through  the  eff'ects  which  he  produces. 

A  second  thing  taught  us  by  this  miracle  is,  that 
the  ascended  Christ  sends  us  on  no  unsuccessful  errand 
when  he  bids  us  go  and  preach  his  gospel  to  all  nations. 
To  the  promise,  ''  I  will  make  you  fishers  of  men,"  is 
now  added  the  command,  ^^  Go  into  all  the  world  and 
preach  the  gospel  to  every  creature,"  and  here,  in  the 
draught  of  great  fishes  which  was  drawn  up  on  the  shore 
of  the  Galilean  lake,  we  have  the  assurance,  the  fore- 
token, and  the  prophecy,  that  in  obeying  that  command, 
we  shall  not  spend  our  labor  in  vain.  We  shall  have 
abundant  success  ;  such  success  as  shall  constrain  us  to 
say,  ''It  is  the  Lord," — fulfilling  the  promise  which  in 
the  moment  of  his  ascension,  and  seemingly  so  inconsis- 
tent with  his  ascension,  he  made  to  his  followers  :  "  Lo,  I 
am  with  you  alway^  even  unto  the   end  of  the  Avorld.'' 

And  has  not  this  symbolic  prophecy  been  gloriously  ful- 
filled %  Read  the  letters  of  our  modern  evangelists  and 
missionaries,   and  you  will  see.     Wherever  they  have 

*  "The  Kevelatiou  of  the  Resurrection,"  pp.  117-118o 


448  THE  MIRACLES  OF  OUR  SAVIOUR. 

gone  and  proclaimed  his  truth,  he  has  been  with  them ; 
and  though  sometimes  thoy  have  had  times  of  waiting, 
like  the  night  which  to  these  apostles  preceded  the  suc- 
cess of  the  morning,  they  have  been  ultimately  instru- 
mental in  turning  midtitudes  to  rigliteousness,  and  from 
the  power  of  Satan  unto  God.  Bear  witness  Judson 
among  the  Karens,  Moffat  among  the  Hottentots,  Lindley 
among  the  Zulus,  Scudder  among  the  men  of  Arcot,  and 
Morrison  and  Burns,  and  many  more,  among  the  Chinese. 
No  faithful  worker  who  is  obedient  unto  Christ  and  faith- 
ful to  his  calling,  will  go  without  his  netful  at  the  last. 
This  word,  "  Cast  the  net  on  the  right  side  of  the  ship, 
and  ye  shall  find,"  stands  for  alj.  time,  and  will  surely  be 
made  good.  The  success  of  the  missionary  enterprise 
is  no  mere  peradvcnture.  It  is  as  sure  as  promise  and 
prophecy  can  make  it.  The  power  of  the  Saviour  is  not 
now  a  thing  to  be  put  to  the  test  of  experiment ;  it  is  a 
matter  of  experience.  Wherever  the  net  is  cast  in  faith 
and  loyalty  to  him,  the  Saviour,  though  we  may  not  know 
him  at  the  moment,  is  standing  on  the  shore,  and  by  his 
omnipotent  grace  and  spirit  he  will  fill  it  abundantly. 
Not  therefore  to  his  want  of  efficacy,  but  to  our  own  lack 
of  consecration  to  himself  and  obedience  to  his  command, 
must  we  trace  the  fact  that  so  large  a  portion  of  our  race 
has  not  yet  heard  the  good  news  of  his  salvation.  Let 
us  then  repent  of  these  things  and  give  oiu'selves  with 
all  Peter's  enthusiasm  to  the  Trord  whereunto  the  Lord 
hath  called  us. 

Li  the  last  place,  we  are  reminded  here  of  the  reward 
of  those  who  are  obedient  to  Christ,  in  laboring  for  the 
salvation  of  men.  Not  only  are  they  successful  in  that 
labor,  which  itself  is  a  great  joy,  but  Christ  prepares  for 
them  a  feast  when  their  work  is  done.  This  repast  on 
the  lake  shore,  is  to  me  a  foregleam  of  heaven.     It    tells 


SECOND  MIRACULOUS  DRAUGHT  OF  FISHES.        449 

felie  faithful  worker  in  the  furtherance  of  the  gospel,  that 
when  he  has  attained  the  heavenly  land  : 

*'  Christ  shall  the  banquet  spread. 
With  his  own  royal  hand, 
And  raise  his  faithful  servant's  head, 
Amid  the  angelic  band," 

And  who  may  attempt  to  describe  the  rapture  of  such  an 
experience  ?  To  hear  the  "  Well  done  V  of  the  Lord  ; 
to  have  our  own  heaven  multiplied  for  us  by  that  of  those 
whom  we  have  been  the  means  of  saving  :  to  enjoy  the 
fellowship  of  the  Blessed  Lord,  in  that  special  and  pecu- 
liar sense  which  is  symbolized  by  the  white  stone  having 
on  it  "  the  new  name  written  which  no  man  knoweth 
saving  he  that  receiveth  it."  These  things  and  others 
like  these  await  all  those  who  have  patiently  continued 
here,  in  obediently  working  for  the  Lord,  and  patiently 
waiting  for  his  coming.  My  brethren,  let  us  endeavor  to 
secure  that  when  the  morning  of  eternity  dawns  upon  us, 
we  shall  see  Christ  standing  thus  on  the  shore  of  heaven 
ready  to  welcome  us,  according  to  his  promise  in  these 
extraordinary  words  :  '•'•  Blessed  are  those  servants  whom 
the  Lord  when  he  cometh  shall  find  watching  :  Verily  I 
say  unto  you,  that  he  slmll  gird  himself  and  make  them 
to  sit  down  to  meat,  and  will  come  forth  and  serve  them/' 


1^1 


BS2419.T247 

The  miracles  of  Our  Saviour  expounded 


Princeton  Theological  Semmary-Speer  Library 


1    1012  00030  1095 


